Shahadar Sayyada Fatima (S)

Shahadar Sayyid Faɗima a (S) (larabci شهادة السيدة فاطمة (ع)،) yana daga cikin dadaddiyar akidar ƴan Shi’a, kamar yadda ƴan Shi’a suka yi imani da cewa Fatima ƴar Manzon Allah tsira da Allah su tabbata a gare su, ba ta mutu haka kawai ba ko mutuwa ta dabi’a ba, 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 bin Khaddabi. Asalin sabani tsakanin Ahlus-Sunna da Shi'a dangane da sha'anin shahadarta ya samo asali ne tun lokacin rayuwarta ƙanƙanuwa bayan wafatin Manzon Allah Sallallahu Alaihi Wasallama da alayensa. Rigingimun da suka biyo bayan wafatin Annabi da abubuwan da suka faru a shekara ta 11 bayan hijira, inda aka samu sabani 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 sameta a sanadiyyar rasuwar Manzon Allah Sallallahu Alaihi wa Alihi Wasallama kamar yadda Ahlus-Sunna suka yi imani.

ƴan Shi’a sunayin zaman makoki kan tinawa da shahadarta a ranakon da suke kiransu da Ayyamu Faɗimiyya, sakamakon dogaro da wasu ruwayoyi, daga cikinsu ga wasu kamar haka; An rawaito daga Imam Kazim (A.S) ya zo a cikinta cewa; Faɗima Siddiƙa ta yi shahada ne. Malamin addinin Shi'a Muhammad bin Jarir al- ɗabari ya ambata a cikin littafinshi Dala'ilul Al-Imama 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, tsira da amincin Allah su tabbata a gare su, da zubar da cikinta, Al-Muhsin, da mari da dukanta da Ummar ya yi.

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, tahanyar 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 Assayyid Ja'afar Murtada Al’amili wanda ya rasu a shekara 1441 hajirar manzon Allah. Bisa wasu ruwayoyi masu yawa Faɗima aminci ya tabbata a gareta an binneta ne da dare, mai bincike a tarihin musulinci malama Yusif Alƙarawi yace Faɗima itace ta yi wasiyya kan cewa a binneta cikin dare,sabo da bataso wanda ya zalinceta ya halarci yimata sitira, babban malami kuma Marji’i na taƙlidi a ƙarni na shabiyar Almirza Jawad Attabrizi yace bisa duba da abin da imam Ali yafa ɗa loƙacin binneta da ruwayar da aka rawaito daga Imam Kazuum da Imam Sadiƙ aminci ya tabbata a garesu da ɓoyi kabarita da kuma yin wasilta da abinneta da dare suna cikin dalilai kan cewa ita Faɗima shahda ta yi ba haka kawai ta mutu ba.

Muhimmanci Mas'alar Shahadar Faɗima (S)

Haƙiƙa matsalar shahada Faɗima (S) tana daga cikin abubuwa masu muhimmanci da aka yarda da su a Shi’a, sabo da ƴan Shi’a sunyi imani cewa Faɗima ba haka kawai ta rasuba.kaima ta rasu ne sakamakun duka da mari hadda karyamata ƙirji da sawa ta yi ɓarin da wasu daga cikin sahabban Annabi tsira da aminci su tabbata a gare shi suka yi mata,sabo da haka ta yi shahada.sa ɓanin wanna ra’ayin da ya gabata su Ahlussunnna suntafi kan cewa ita Faɗima ta rasu ne irin mutuwa ta ɗabi’a ko kuma sakamakon wata rashin lafiya da tasameta sakamakon rasuwar mahaaifinta[1] matsalar shahadar Faɗima A S tana daga cikin matsalar da akayi sa ɓani tsakanin Shi’a da sunna.[2] Haƙiƙa ƴan shi’a suna da wani lokaci na zaman makoki mai suna Ayyami Fa ɗimiya,sabo da yin zaman makoki kan Faɗima amincin Allah ya tabbata a gareta[3] kuma akwai sa ɓanin ka tarin shaahadarta idan aka anbaci kwana arba’in bayan wafati mahaifinta tsira da aminci su tabbata a gareshi da iayalan gidan shi da kuma kwana saba’i da biyar bayan wafatin shi,abin mufi 13 ga watan Jimada Ula[5] sai kwana 95[6] wanda ya yi daidai da 3 ga Jimada Akir[7] wanna maganar ta garshe ita magana mafi inganci a gun ƴan Shi’a.[8]

ƴan Shi’a a garuruwa daban-daban suna yi zaman makoki sabo da tinawa da ranar shahadar Faɗima A S kamar yadda yake a Iran ranar uku ga watan Jimada Akir[9] rana ce ta hutu a gwamnatance sabo da tinawa da ranar shahadarta.[10] kasantuwar  ƴan shi’a sunyi imani kan cewa kalifa Umar shi ne wanda ya yi sanadiyar shahadar Faɗima A S,to suna yin maganganu a gurin zaman makokin tinawa da ita wa ɗan da suke zargi Umar.[11] kai harma abin ya kai ga wasu  ƴan shi’a suna farin cikin a ranar tara ga wata Rabi’u Auwal sabo da rana ce da aka kashe kalifa Umar bisa dogaro da wata ruwaya,kai akwaima wa ɗanda suka  ɗauketa ranar sallah,da sunan ranar sallahr Faɗima Azzahara aminci ya tabbata a gareta.[12]

Tarihi

Cece-ku-ce a kan abin da ya shafi shaidar Sayyida Fatima, amincin Allah ya tabbata a gare ta, ko kuma mutuwarta, sabani ne mai tsawo da ya wuce shekaru aru-aru, bisa ga abin da wasu masu bincike suka ce, ya zo a cikin littafin Al-Tahreesh na Dirar bin Amr, 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-Ridud” 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-Gi ɗa (ya rasu a shekara ta 1373 bayan hijira) ya ce mawakan Shi'a a karni 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 na zalinci a cikin waƙoƙin su da ƙasidun su tsira da amincin Allah su tabbata a gare ta[15]. Abdul Karim al-Shahristani (ya rasu a shekara ta 548 bayan hijira), mai bincike na Ahlus-Sunnah a mazhabobin Musulunci, ya ambaci cewa Ibrahim bn al-Sayyar, wanda ya shahara da tsarin Mu’utazila (ya rasu a shekara ta 221 bayan hijira), ya yi imanin cewa Fatima ta yi ɓari ne sakamakon dukan da Umar ɗan Ka ɗ ɗab yi mata. [16] Kamar yadda Al-Shahrastani ya ruwaito, abin da gwamnatin Mu’utazili ta dauka ne ya sa ya nisanta kansa da takwarorinshi[17] Alƙali Abd 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 Fatima ta samu na duka, da mari, da zubar da ciki daga cikin malaman Shi'a na zamaninsa a Masar, Bagadaza, da wasu yankuna na Shama, kuma ya ce suna zaman makoki sabo da Fatima da danta Al-Muhsin aminci ya tabbata a gare su.[18] ya zo a cikin latatafan Ahlussuna cewa;duk wanda ya yi imani cewa Faɗima ta yi shahada ne ba mutuwar ɗabi’i ba,to sunan shi Rafidi.[19]

Asalin Inda Saɓani Ya Fara

Asalin sa ɓani kan shahadar Faɗima aminci ya tabbata a gareta yana komawa ne sakamakon ita Faɗima ta yi wafati ne bayan rasuwar manzan tsara da aminci su tabbata a gareshi Allah da kwanaki ka ɗan,kuma wanna lokacin mutane suna tajayayya kan kalifancin Annabi,sakamakon mutane sun rabu biyu wasu daga cikin Almuhajirun da Ansar sun yiwa kalifa Abubakar bai’a a gurin taransu wato Saƙifatu Bani Sa’ida,amma wasu daga cikin sahabbai sun ƙiyarda suyiwa Abubakar bai’a,sabo da sunsa cewa Manzon Allah ya yi wasulci cewa Imam Ali shi ne kalifan shi a bayan shi, kuma hakan ne yasa Abubakar ya umarci Umar da wasu mutne cewa su garzayaa zuwa gidan Imam Ali domin su kar ɓi bai’a daga gareshi,a nannefa Abubakar yace zasu ƙona gidan Imam Ali da duk wanda yake cikin indai basuyi bai’a ba.[20] to ana haka ne Faɗima tana kafa hujja kan cewa gonar Fadak tasuce amma wasu daga cikin masu yiwa Abubakar aiki suka kwaceta,to ana hakka ne sai Faɗima taha ɗu da Abubakar sai tanemi da ya daunata da gonarta ta Fadak [21] To bayan yahanata wanna gonar,sai ta yi wata hu ɗuba a masallacin Annabi tsara da aminci su tabbata a gareshi.[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 Ahlussuna sunrawaaito cewa shi Muhsin anhaifeshi a raye amma daga baya ne ya rasu yana jarere.[24] amma duk da haka malaminna mai sharhin Nahjulbalaga Ibni Hadid Almu’utazili wanda ya rasu a shekara ta 656 hijira ya yi nuni a muƙabalar da ya yi shi da malamin shi Abi Ja’afar cewa Mugsin anyi ɓarin shi ne bayan kai harin da akayi gidan Fatima domin karbar bai’a daga Imam Ali [25] aminci ya tabbata a gare shi,sanna wanna shi ne ra’ayin Ibrahim ɗan Sayyar wannda akafi sani da Annazam Almu’utazili wanda ya rasu a shekara ta 221 hijira,[26] Bisa wasu ruwayoyi dayawa suna nuna cewa ita Faɗima anbinneta ne da dare[27] malami mai bincike a ƙarni na 15 hajira shiek Yusifi Alƙarawi yace Faɗima itace ta yi wasici da abinneta cikin dare[28] yazo a cikin ruwayoyi da yawa[29] cewa Faɗima bataso wa ɗan da suka zalincita su halarci jana’izarta ba. Tabbatar da shahadar Faɗima A S da dalili daga litatafan Shi’a. ƴan Shi’a sun dogara kan shahadar Sayyida Zahra (amincin Allah ya tabbata a gareta) bisa ruwayoyi da suka ha ɗa da, ruwaya daga Imam Al-Kazim A S ta kasance shahida mai gaskiya[30]. Malamin tauhidin Imam Muhammad bin Jarir al- ɗabari ya ambata a cikin littafin Hujjar Imamanci wata ruwaya daga Imam Sadik (a.s) cewa ita Faɗima ta yi shahada ne saboda ɓarin data yi sakamakon dukan da aka yi mata. [31]. Bisa wannan ruwaya cewa ƙunfuth wanda bawan Umar bin Al-Ka ɗ ɗab ne ya yi mata duka bisa umarnin Umar [32], kuma a wata ruwayar da aka zo a cikin Nahj al-Balagha, Imam Ali (a.s) ya yi magana kan al'umma. haduwarsu don halaka Fatimah[33]. Malamin addini a karni na sha biyar, Mirza Jawad Al-Tabrizi, ya yi la’akari da abin da Imam Ali (a.s) ya fa ɗa a lokacin da aka binne Fatima (amincin Allah ya tabbata a gare ta), ruwayar Imam Al-Kazim (a.s).da hadisin Imam Sadiƙ (a.s) dangane da hujjar imamanci, da rashin sanin ida kabarin Fatimah yake (a.s), da yi wasiyyarta cewa abinne ta da dare duk suna daga cikin hujjar tabbatar da shaidarta. [34]

Litatafan Shi’a

A cikin littafan Alhujum [farmaki] wanda Abduzzahara ya rubuta akwai ruwaya ɗari biyu da sitttin da kuma abin da tarihi ya kawo ta hanyar masu kawo da naƙalto da ruwaya kimanin mutum ɗari da hamsin 150 kuma dukkansu marubuta kuma ƴan shi’a,kuma kowaca ruwaya tana magana kan wani dalili daga cikin dalilai na shahadar Faɗima Azzahara A S, kamar harin da su Umar sukakai gidanta,zubar mata da ciki,marinta da kayi da kuma dukanta da bulala,[35] littafin da marubuta na shi’a suka dogara da shi akn wani magana shi littafi na Salim ɗan ƙais wanda ya rasu a shekara ta casa’in 90 bayan hijira[36] bisa abin da sheik ɗusi ya rasu a shekara ta 460 hihira ya kawo a cikin littafin Talkisu Shafi yace babu wani sa ɓani a tsakanin ƴan shi’a kan cewa shi Umar ya daki cikin Fa ɗima sanadiyar hakane cikinta ya zobe.[37] kuma ƴan shi’a sun kawo ruwayoyi da dama kan wanna al’amari.[38]

Kafa hujjar ƴan shi’a daga Litatafan Ahlus-suna

ƴan shi’a suna kafa hujja da tabbatar da wasu dalilai na shahadar Faɗima A S daga litatafan Ahlussunna,daga litatafai masu yawa daga litatafai na hadisi da na tarihi, kai harma da na fiƙihu,kamar marubuta harin da aka kai gida Fatima A S sun anbaci mutum tamanin da suka tattaro ruwayoyi da labarai na kaiwa gidan Fatima hari daga litatafan Ahlussuna[39] wanna ya faro ne bayan littafi na Almagazi wanda Musa ɗan Uƙba wanda ya rasu a shekara ta 141 ya rubuta shi ne littafi mafi da ɗewa.

Husainh Gayyb Golami wanda aka haifa a shekara ta 1338 H. ya tattara a cikin littafin ƙona gidan Fatima, a cikin littafan da Ahlus-Sunnah suka yi la’akari da su, sama da ruwayoyi 20 daga littafai da maruwaitan Ahlus-Sunnah.ruwaya ta farko ya rawaitota daga littafi na Almusannaf na ɗan 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 ya rasu a shekara ta 977 bayan hijira. Har ila yau, a cikin wani littafi mai suna “Shahadar mahaifiyata Zahra ba ƙirƙara akayi ba Shahadar mahaifiyata Zahra ba tatsuniya ba ce, marubucin ya dogara da littafai 18 daga Ahlus-Sunnah kuma yana rawaito labarin hari da abubuwan da suka faru a gidan Fatima. [42] Irin wa ɗannan 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 kaiwa Gidan Fatima Hari

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: Gidajen Madina a lokacin, ba su da ƙofa, ko rashin bawa Fatima kariya daga Ali, amincin Allah ya tabbata a gare shi a lokacin harin da wasunsu daga Fatima (amincin Allah ya tabbata a gare shi) a lokacin harin, ko kuma sun yi shakkar zubewar cikin Fatima al-Zahra,wasu daga cikin masu bincike da masana tarihi. , ciki har da Sayyed Jaafar Murtada al-Amili ya rasu a shekara ta 1441 bayan hijira, sun amsa wa ɗannan tambayoyi da kuma shubuhohi[44].

Shin gidajan Madina sun kasance marassa ƙofofi a wancan lokacin? Wasu sun ce gidajen garin a lokacin ba su da kofofi,[45] kuma daga wannan bayanin sun yi ittifaƙi a kan cewa kona gidan Fatima ba daidai ba ne, Jaafar Murtada ya ambata a cikin littafin Musibar Al. Majiyarmu ta Zahra ta tabbatar da cewa kasancewar kofofin gidaje a wancan lokaci abu ne na kowa da kowa kuma gidan Fatima yana da kofa[46].

Menene ya Sanya Ali da Sauran Mutane Basu Kare Fatima (S)a loKacin da Aka Kai Hari Gidanta?

Daga cikin tambayoyi da akeyi akan kai hari gidan Fatima A S da cewa ta yi shahada ne sakamako kai harin akwai wanna tambayar,ita ce sabo da me shi Imam Ali ya yi shiru batare da yakare Fatima ba duba da cewa shi ya shara da jarumta kazalika sabo da me su sauran sahabbai basu kareta?[47] kaifa bama kawai Ahlussuna ne suke irin wanna tambayoyi ka ɗaiba,a’a har mar’ja’i na addini a ƙarni na shahu ɗu wato sheik Muhammda Husaini Alkashifulge ɗa shima ya yi irin wanna tambayar.[48] amma jawabin ƴan shi’a kan wanna tambaya shi 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 fa ɗa a littafi na Salim,wanda mlm Yusuf Alƙarawi yake ganinshi a matsayi dalili mafi ƙarfi kan wanna matsalar cewa bayan Umar ya kai hari gidan Faɗima A S Imam Ali ya yi tsalle ya kaimishi hari kuma yaci kwalashi ya buƙashi da ƙasa ya dakeshi a wiya ya yi kamar zai kasheshi,saai yace mishi ya kai ɗan Sahhak narantse da wanda ya girmama Muhammad da annabta ba dan littafin Allah da ya gabata ba da kayi nadamar shiga gidana da kayi ko kuma da kasan cewa baka isa kashiga gidana ba,sai Umar ya nemi ɗaukin sahabban da sukazo tare da shi,sai suka ceceshi kuma suka ɗaure Imam Ali da igeya amincin Allah ya tabbata a gare shi.[50]

Shakka Kan Zubar Da Cikin Muhsin

Wasu masu bincike na ahlussuna suna shakku zubar da cikin Muhsin ɗan Ali A S a abubuwan da suka faro a ranar bai’a,sun tafi kan cewa anhaifeshi ne kan wanna loƙacin kuma ya rasu yana jareri[51].amma mafi yawancin ƴan shi’a sun yi imani da cewa anyi ɓarin shi ne a lokacin kai hari gidan Faɗima A S da kuma dukanta da akayi da bulala[[52] kamar yadda akwai wasu litatafai na ahlussuna da suka nuna ƙarara cewa anyi ɓarin Muhsin ne.[53] wanda ya rubata littafi mai suna [Muhsin jikan annabi an haifeshi ne ko kuma ɓarin shi akayi] Muhammad Mahadi alkurasani a cikin babi na uku a littafin ya yi ƙiyasi a tsakanin nassosi na tarihi,idan 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 litatafan Tarihi Babu abin da Yake Nuna Cewa An ƙona Gidan Fatima (S)

Daga cikin tambayoyi da rashin fahimta a matsalar shahadar Fatima A S shi cewa abin da yanzu kan wanna matsala a ltatafan ahlussuna na tarihi da hadisi kawai barazanar ƙona gida ce,amma babu batun cewa ankƙona gidan,[55]amma duk da haka marubuta sun rubata litatafai da yawa bisa dogaro kan wasu litatafai da yawa sun tabbatar cewa lalle ankai hari gidan Faɗima A S.daga cikin litatafan da aka rubuta akwai littafi mai suna kai hari gidan Faɗima.[56] da littafin ƙona gidan Faɗima,kuma wasu daga cikin litatafai sunyi nuni ƙarara kan cewa an daki Faɗima A S kuma k=wani ya shiga gidanta ya zubarmata da ciki[58] Kungiyar marubuta da masu bincike ta Ahlus-Sunnah sun yi shakkun sahihancin isar da sako ga wadannan rahotanni na tarihi,[59] amma wani lokacin matsalarsu ba ta bangaren Sindi ba, misali, Al-Madheesh, marubuciyar Sunna, a cikin littafin Fatima Bint Al-Nabi a matsayin martani ga abubuwan da suka faru na harin da kuma batun faduwar, ya jefar da littafin tarihi ba a la’akari da cewa marubucin Rafidi ne kuma littafinsa ba shi da wata kima ta fuskar kimiyya. ,[60 Ya siffanta abin da Ibn Abd Rabbuh ya ruwaito a cikin littafin Al-Aƙd Al-Farid – wanda ba shi da isnadi – a matsayin abin kyama kuma ya ce Ibn Abd Rabbo yana iya zama dan shi’a, kuma dole ne a binciki akidarsa[61]. abin da ya zo a cikin littafin Al-Imama da Al-Siyasiya a kan cewa ba Ibn ƙutaybah Al-Dinawari ba ne mawallafinsa [62] don inkarin dogaro da maganar Imam Ali (a.s). Har ma Mudheesh ya musanta rubuta littafin Nahj al-Balagha ga Imam Ali[63] amincin Allah ya tabbata a gare shi.duk da haka wasu marubuta na ahlussunan da kuma ruwayoyi da da yawa wa ɗanda aka rawaito kan barazanar ƙona gidan Imam Ali A S,su marubuta basa kore baranar da akayiwa Imam Ali cewa zasu ƙona gidan shi,kuma kazalika basa kire cincirindan da akayi a ƙafar gidan Imam da Faɗima A S,[64]

Wasu litatafai sun Bayyana Cewa Rasuwa Ta yi Ba Shahada Ba

Daga cikin dalilan da wa ɗanda suka sa ɓawa yan Shi’a sukayi ruƙi da shi, shi ne cewa su kan su wasu daga cikin litatafan ƴan Shi’a sun fa ɗi cewa Fa ɗima Azzahara ta yi wafati ne ba shahada ba, wasu marubuta na Shi’a sun yi musu raddi cewa yin wafati a luga wati a yare yana da ma’ana mai fa ɗi, ma’anar wafati ta ƙunshi mutuwa irin ta gama gari da kuma mutuwa ta sanadiyar wani abu,kamar wani yabawa wani guba,kamar yadda hakan yazo cikin maƙalar wafatin ko kuma shahadar Fa ɗima Azzahara,kazalika litatafai na tarihi na Ahlussuna sun yi anfani da kalmar wafati a kan Umar da Usman a lokacin da su ankashesu ne [65] hakanan A ɗ ɗabarasi ya kawo a cikin ɗaya daga maganganun shi ya yin da yake magana kan shahadar Imam Husaini (A.S).[.66]

Akwai alaƙa mai kyau tsakanin Imam Ali A S da sauran kalifofi

Daga cikin abubuwan da Ahlussuna suke kafa hujja da shi kan cewar ita Fa ɗima A S ba shahada ta yi ba,akwai alaƙa a tsakanin imam Ali A S da sauaran kalifofi da kuma iyalan gidan shi a cikin wanai littafi mai suna Fa ɗima ƴar Annabi marubucin littafi ya yi ƙori ya baiyana cewa Abubakar da Umar sun kasance suna son Fa ɗima Azzahara sosai [67] duk da haka kuma shi da kan shi ya tabbatar cewa bayan matsalar Fadak Fa ɗima tayanke alaƙarta da Abubakar kuma bata yi mishi bai’a ba [68] Muhammad Nafi’u marubuci ɗan sunna yana da littafi mai suna Ruhama’u Bainahum ya yi ƙoƙari a cikin littafin na shi ya nuna cewa awaki alaƙa mai kyau tsakanin kalifofi uku,wato Abubakar,Umar da Usman da Imam Ali A S [69] kamar yadda yazo cikin wata maƙala da aka bugata a majallar Nida’ul Islam wacce ake bugawa bayan duk wata hu ɗu ƙoƙarin nuna wasu abubuwa da suke nuna kyaun alaƙa tsakanin Imam Ali A S da sauran kalifofi da kuma alaƙar matan da ƴan ƴansu da Fa ɗima A S,kuma ya yi ƙoƙarin nuna cewa irin wanna alaƙar ba tadace musgunamata ba da kuma dukanta da zalintarta ba.[70] Malamin aƙida nan ɗan shi’a Sayyid Murtada wanda ya rasu a shekara ta 436 hijira ya yin da yake raddi kan abin da wasu daga cikin marubuta ƴan sunna sukace,yace gudun mawar da Imam Ali A S ya kasance yana bawa kalifa Abubakar da Umar da Usman bazai yiyu ba ace kawai sabo da hakan ace yana goyan bayansu ba,sabo da nusar da mutum da kuma fa ɗakar da shi kan kuskure kan hukunce hukunce da kuma kare musulinci wajibi ne kan wana malami[71] Marubucin littafin nan “Dangantakar Siyasar Sayyidina Ali (a.s) da Khalifofi” (Dangatakar Siyasar Imam Ali (a.s) da Khalifofi) ya kuma tattauna matakai 107 na Imam Ali a.s shawarwarin da ya bawa halifofi,kuma a ƙarshe ya kai ga natija da sakamako cewa wanna shawarwarin basa nuna cewa Imam Ali A S yana tare da su halifofin, Shawarar tasu ba ta kasance ta musamman ga Imam ba, a’a, suna cikin tarukan tarukan tarukan tarukan ne da majalissu na gama-gari 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 ya kuma ne a fagen siyasance 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[72]. Daga cikin abubuwan da ake kafa dalili da tabbatar da soyayyar Umar da sallamawar shi ga Ahlul Baiti, ita ce aurensa da Ummu Kulsum ƴar Imam Ali, wanda bai dace da cewa shi ne yasa Faɗima A S ta yi shahada ba.[73] ] Akwai masu bincike da suka musanta cewa an yi wannan aure[74] Sayyid Murtada yana ganin cewa aure Ummu Kulsum ya faro ne bisa takurawa da matsin lamba da barazana kan Imam Ali (A.S)[75] sabo da haka ba zai ta ɓa zama dalili na kyawuntar alaƙa tsakanin Imam Ali (A.S) da halifofi ba,[76] kuma akwai ruwaya daga Imam Sadiƙ A S idan yakira wanna auran da kwace,kuma wanna yana ƙarfafa maganar ƙarfaƙarfa a lokacin yin wanna aure[77]

Ahlulbaiti sunsa sunayan halifofi wato Abubakar,Umar da Usman ga ƴa ƴansu

Wasu daga cikin ahlussuna suna cewa Imam Ali A S ya ra ɗawa ƴa ƴanshi sunayan Abubakar,Umar da Usman, kuma suna ɗauka wanna magana a matsayin da lili mai ƙarfi wanda yake nuna kyan alaƙa da dangantaka da soyayya tsakanin Imam Ali A S da su[78] kuma sukace irin wanna da take a tsakanin su bai dace ace sune suka sanadiyar yin shahadar Fatima ba,wanna maganar ankawota a cikin wani littafi mai suna Tambayoyin da suka ja matasan Shi’a zuwa gaskiya[79] Assayid Ali Ashsharustani ya yi bayani dalla-dalla kan ra ɗa suna a farkwan musulinci da ƙarnnikan da suka biyu baya a cikin littafin shi mai suna Ra ɗa suna tsakanin rangwame da ɗaga ƙafa na Imam Ali A S da anfanin da Umaiyawa sukayi da shi,bayan ya anbaci abubuwa ashirin da tara ya kai ga sakamakon cewa;irin wanna sa sunan baya nuni kan kyawun alaƙatsakanin Imam Ali A S da sauran halifofi [80] kamar yadda rashin sa suna baya nuna gaba da adawa,sabo da sunaye irin Abubakar,Umar da Usman sun kasance tin kafin su da kuma bayansu.[81] 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[82] ko kuma cewa Abubakar ba asalin sunan mutum ba ne, Alkunyace,kuma babu wani mutum da yake sawa ɗanshi alkunya a matsayin suna.[83]

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 SAW S da Sahabbai suka yi amfani da sunan kafirai[84]. al-Shahristani ya ce akwai wasu ruwayoyi guda biyu da aka rubuta game da sanya wa ƴa’yan imamai suna da sunan halifofi ɗaya daga cikinsu shi ne na Al-Wahid Al-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[85].