Jump to content

Shahadar Sayyada Fatima (S)

Daga wikishia
Wannann wata ƙasida ce game da shahadar sayyida Faɗima (s). domin samun bayani dangane da abubuwa da suke da alaƙa ku duba: ƙasidar Waƙi'ar Kai Hari Gidan Faɗima (S) da ƙasidar Rakiyar Jana'izar Faɗima (S) da Binne ta
Shahadar Sayyida Faɗima (S)
Kyakkyawan rubutun wani sashe daga ziyarar Sayyida Faɗima (S) wadda a cikinta aka kira Fatima (S) a matsayin wace ta yi shahada.
Kyakkyawan rubutun wani sashe daga ziyarar Sayyida Faɗima (S) wadda a cikinta aka kira Fatima (S) a matsayin wace ta yi shahada.
Lokaci3 ga watan Jimada Sani, shekara ta 11 bayan hijira
WuriMadina, Gidan Sayyida Fatima (S)
DaliliSakamakon ciwon da aka jima ta
Mutanen da suka kai harinUmar Bin Khaɗɗab, Ƙunfuz
SaƙonniShahadar Sayyidina Muhsin Bin Ali (A.S)
Mai alaƙaWaƙi'ar Kai Hari Gidan Fatima (S)


Shahadar Sayyida Faɗima (S) (Larabci شهادة السيدة فاطمة (ع)،) yana daga cikin daɗaɗɗiyar aƙidar ƴanShi'a, kamar yadda ƴanShi'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 shahadarta bayan wafatin Annabi. Da kuma cewa ta rasu ne a matsayin shahada bayan an karya haƙarƙarinta kuma ta yi ɓarin ciki ya zube saboda dukan da halifa Umar ya yi mata, kamar yadda mafi yawan ƴanShi'a suka yi imani da shi, kuma a fili yake cewa ta rasu ne sakamakon rashin lafiya da baƙin ciki da damuwa da suka same ta a sanadiyyar rasuwar Manzon Allah (S.A.W) kamar yadda Ahlus-Sunna suka yi imani.

Shi'a suna yin zaman makoki da ta'aziyya kan tinawa da shahadarta a ranakun 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 aƙida na Shi'a a ƙarni na uku Muhammad bin Jarir Ɗabari a a cikin littafinshi Dala'ilul al-Imama ya kawo wata riwaya daga Imam Sadik (A.S) cewa ta yi shahada 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 cikin Muhsin, da mari da dukanta da Umar ya yi.

Wasu daga cikin masana sun yi ƙoƙarin yin shakku kan ingancin ruwayoyin da suka kawo maganar bankawa gida Faɗima da Imam Ali (A.S) wuta, ta hanyar bijiro da wasu matsaloli da alamar 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 hajira ƙamari.

Bisa wasu ruwayoyi Faɗima (S) an binne ta ne da daddare, mai bincike a tarihin Muslunci Yusuf Garawi ya ce Faɗima ita ce ta yi wasiyya kan cewa a binne ta cikin dare, saboda ba ta so wanda ya zalince ta ya halarci jana'izarta, 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 binne ta da ruwayar da aka rawaito daga Imam Kazim (A.S) da Imam Sadiƙ (A.S) da ɓoye ƙabarinta da kuma wasiyyar binne ta da daddare suna cikin dalilai kan cewa 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 aƙidu masu muhimmanci a Shi'a, ƴanShi'a sun yi imani cewa Faɗima ba haka kawai ta rasu ba. ta rasu ne sakamakun duka da mari hadda ƙarya mata haƙarƙari da sawa ta yi ɓari 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, Ahlus-Sunna sun tafi kan cewa Faɗima ta rasu ne irin mutuwa ta ɗabi'a ko sakamakon wata rashin lafiya da ta da ta yi sakamakon rasuwar mahaifinta.[1] Mas'alar shahadar Faɗima (S) tana daga cikin mas'alar da aka yi saɓani tsakanin Shi'a da Ahlus-Sunna.[2]

Haƙiƙa ƴanShi'a suna da wani zaman makoki mai suna Ayyamul Faɗimiya, saboda tunawa da shahadar Faɗima (S)[3] kuma akwai saɓani kan tarihin shahadarta inda aka anbaci kwana arba'in bayan wafati mahaifinta (S.A.W),[4] kwana saba'in da biyar bayan wafatinshi, 13 ga watan Jimada Ula.[5] sai kwana 95.[6] wanda ya yi daidai da 3 ga Jimada Akhir[7] wannan maganar ta ƙarshe ita ce magana mafi inganci a gun ƴanShi'a.[8]

ƳanShi'a a garuruwa daban-daban suna yi zaman makoki domin tunawa da ranar shahadar Faɗima (S) kamar yadda yake a kalandar Iran ranar uku ga watan Jimadal Akhir[9] rana ce ta hutu a gwamnatance saboda tunawa da ranar shahadarta،[10] kasantuwar ƴanShi'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 ƴanShi'a suna farin cikin a ranar tara ga watan Rabi'ul Awwal saboda rana ce da aka kashe Umar bisa dogaro da wata ruwaya, kai akwai ma waɗanda suka ɗauke ta ranar idi, da sunan ranar idin Faɗima (S).[12]

Takaitaccen Tarihi

Cece-kuce a kan abin da ya shafi shahadar Sayyida Faɗima (S), ko kuma mutuwarta, saɓani ne mai tsawo 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 ƴanShi'a sun yi imani da cewa Faɗima ta rasu ne sakamakon dukan da Umar ya yi mata.[13] Abdullahi bin Yazid Al-Fazari, ɗaya daga cikin malaman aƙida na ƙarni na biyu bayan hijira, a cikin littafin "Al-Rudud" ya nuna cewa ƴanShi'a sun yi imani da cewa Faɗima ta yi ɓari ne saboda duka da cin zarafi da wasu sahabbai suka yi mata[14] Muhammad Husaini Kashiful Giɗa (Wafati: 1373 bayan hijira) ya ce mawaƙan Shi'a a ƙarni na biyu da na uku, kamar su Al-Kumait Al-Asadi, Sayyid Himyari, Di'ibil Khuza'i da sauransu, sun kawo abin da ya sami Faɗima (S) na zalinci a cikin zirin waƙoƙi da ƙasidu.[15]

Abdul Karim Shahristani (Rasuwa: 548 hijira), mai bincike Ahlus-Sunna a game da mazhabobin musulunci, ya ambaci cewa Ibrahim Bin Sayyar Nazzam, wanda ya shahara da mu'utazilanci (Rasuwa:221 bayan hijira), ya yi imanin cewa Faɗima ta yi ɓari ne sakamakon dukan da Umar ɗan Khaɗɗabi ya yi mata.[16] Kamar yadda Shahristani ya ruwaito, aƙidar Nazzam mu'utazili kan wannan lamari ta nesanta shi da sauran mutazilawa.[17] Alƙali Abdul al-Jabbar Al-mu'utazili (Rasuwa: 415 hijira) ya yi ishara da abin da ƴanShi'a suka yi imani da shi a kan abin daaka yi wa Faɗima na dukanta da marinta, da zubar da cikinta. daga cikin malaman Shi'a na zamaninsa a Masar, Bagdad, da wasu yankuna na Sham, kuma ya ce suna zaman makokin shahadar Faɗima da ɗanta Muhsin (A.S).[18] Ya zo a cikin litattafan Ahlus-Sunna cewa; duk wanda ya yi imani cewa Faɗima ta yi shahada ne ba mutuwar ɗabi'a ba, to sunan shi Rafizi (Ɗan Shi'a).[19]

Asalin Inda Saɓani Ya Fara

Asalin saɓani kan shahadar Faɗima (S) yana komawa ne sakamakon kasancewar Faɗima ta yi wafati ne bayan rasuwar manzon Allah (S.A.W) da kwanaki kaɗan, a wannann lokacin mutane suka yi ta jayayya kan halifancin Annabi, sakamakon mutane sun rabu biyu wasu daga cikin Muhajirun da Ansar sun yiwa halifa Abubakar bai'a a gurin taronsu wato Saƙifatu bani sa'ida, amma wasu daga cikin sahabbai ba su yi wa Abubakar bai'a ba, saboda sun san cewa manzon Allah ya yi wasicci cewa Ali Bin Abi Ɗalib shi ne halifan shi a bayan shi, kuma hakan ne ya sa 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 za su ƙona gidan Imam Ali da duk wanda yake cikin indai ba su yi bai'a ba.[20] To ana haka ne Faɗima ta kafa hujja kan cewa gonar Fadak ta su ce amma wasu daga cikin masu yi wa Abubakar aiki suka kwace ta, to ana haka ne sai Faɗima ta haɗu da Abubakar ta nemi da ya dawo mata da gonarta[21] bayan ya hana ta 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 da ta yi ɓarin shi bayan kai hari gidanta.[23] Amma wasu daga cikin litattafan Ahlus-Sunna sun rawaito cewa Muhsin an haife shi a raye sai daga baya ne ya rasu yana jariri.[24] Amma duk da haka malamin nan mai sharhin Nahjul Balaga Ibn Abil Al-Hadid Almu'utazili wanda ya rasu a shekara ta 656 hijira, ya yi nuni a muƙabalar da ya yi shi da malamin shi Abi Jafar cewa Muhsin an yi ɓarin shi ne bayan kai harin da aka yi gidan Faɗima domin karɓar bai'a daga Imam Ali (A.S).[25] Sannan wannann shi ne ra'ayin Ibrahim Bin Sayyar wanda akafi sani da Nazzam mu'utazili (Rasuwa: 221 hijira).[26]

Ruwayoyi da yawa suna nuna cewa an binne Faɗima da daddare.[27] Malami mai bincike a ƙarni na 15 hijira Shaik Yusuf Garawi ya ce Faɗima ita ce ta yi wasicci da a binne ta cikin dare.[28] Ya zo a cikin ruwayoyi da yawa.[29] cewa Faɗima ba ta so waɗanda suka zalince ta su halarci jana'izarta.

Madogarai Da Dalili Da Suke Tabbatar Da Shahadar Faɗima

Dangane da shahadar Sayyida Zahra (S) ƴanShi'a sun dogara da ruwayoyi da suka haɗa da ruwaya daga Imam Kazim (A.S) cewa Faɗima ta kasance shahida mai gaskiya.[30] Malamin aƙidu na Shi'a Muhammad Bin Jarir Ɗabari, ya ambata a cikin littafin Dala'ilul 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 Ƙunfuz bawan Umar bin Khaɗɗab ya dake ta bisa umarnin mai gidansa Umar,[32] kuma a wata ruwayar da ta zo a cikin Nahjul Balaga, Imam Ali (A.S) ya magantu kan irin yadda al'umma suka hadu cikin zaluntar Faɗima.[33]

Malamin addini a ƙarni na sha biyar, Mirza Jawad Tabrizi, tare da la'akari da abin da Imam Ali (A.S) ya faɗa a lokacin da aka binne Faɗima (S), ruwayar Imam Kazim (A.S). da hadisin Imam Sadiƙ (A.S) da ya zo a littafi Dala'ilul Imama, da ɓoye ƙabarinta. da wasiyyar da ta yi cewa a binne ta da daddare duk suna daga cikin hujjojin da suke tabbatar da shahadarta.[34]

Madogaran Shi'a

A cikin littafan Alhujum. na Abduz-Zahara akwai ruwaya ɗari biyu da sittin da kuma abin da tarihi ya kawo ta hanyar marawaita kimanin mutum ɗari da hamsin dukkansu marubuta ƴanShi'a, kuma ko wace 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 Kitabu Sulaimu Bin Ƙaisi (Rasuwa: 90 hijira).[36] Bisa abin da Shaik Ɗusi (Rasuwa: 460 hijira) ya kawo a cikin littafin Talkisu Shafi ya ce babu wani saɓani a tsakanin ƴanShi'a kan cewa Umar ne ya daki cikin Faɗima sanadiyar hakane cikinta ya zube.[37] kuma ƴanShi'a sun kawo ruwayoyi da dama kan wannann al'amari.[38]

Hujjojin Da Shi'a Suka Dogara Da Su Daga Litattafan Ahlus-Sunna

Ƴanshi'a suna dogara da wasu abubuwa daga litattafan Ahlus-Sunna kan tabbatar shahadar Faɗima (S), daga litattafai masu yawa daga litattafai na hadisi da na tarihi, kai harma da na fiƙihu, misali littafin Alhujum ya yi ƙoƙari ya tattara labarai daga marubuta da ruwayoyi guda 84 daga cikin litattafan Ahlus-Sunna waɗanda suka ambaci harin da aka kai gidan Sayyada Fadima (AS) bayan wafatin Annabi Muhammad (SAW).[39] Kuma ana la'akari da littafin Al-Magazi na Musa Bin Aƙaba (Rasuwa: 141 hijira) matsayin mafi daɗewar littafi da ya kawo wannan batu.[40]

Husainh Gayyab Gulami wanda aka haifa a shekara ta 1338 H. ya tattaro sama da ruwayoyi 20 daga littafai da marawaitan Ahlus-Sunna cikin littafan da 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 litattafai 18 daga litattafan Ahlus-Sunna kuma ya rawaito labarin harin da abubuwan da suka faru a gidan Faɗima.[42] Waɗannan madogarai sun yi ƙoƙarin ambaton batun karɓar bai'a daga Imam Ali da kuma yi masa barazanar ƙona gidanshi a ranar bai'a ta hanyar maganganu daban-daban da daga maruwaita daban-daban.[43]

Wasu Tambayoyi A Kan Kai Hari Gidan Faɗima

Wasu masu bincike da marubuta sun yi ƙoƙarin karkatar da ingancin ruwayoyi ƙona gidan Imam Ali da Faɗima (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 Faɗima kariya daga Ali (A.S) lokacin harin da wasunsu kan gidansa, ko kuma shakkar zubewar cikin Faɗima 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 Gidajen Madina Sun Kasance Marassa Ƙofofi A Wancan Lokacin

Wasu sun ce gidajen garin Madina a lokacin ba su da ƙofofi,[45] kuma daga wannan bayanin sun yi ittifaƙi a kan cewa ƙona gidan Faɗima ba gaskiya ba ne, Jafar Murtada ya ambata a cikin littafin "Ma'asatu Az-Zahra" ya tabbatar da cewa ƙofofin gidajen Madina a wancan lokaci abu ne na kowa da kowa kuma gidan Faɗima shima yana da ƙofa.[46]

Mene ne Ya Hana Ali Da Sauran Mutane Kare Faɗima (S) A lokacin Da Aka Kai Hari Gidanta?

Daga cikin tambayoyi da ake yi akan kai hari gidan Faɗima (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 Faɗima 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 marja'in addini a ƙarni na sha huɗu wato Shaik Muhammda Husaini Kashiful Giɗa shi ma ya yi irin wannann tambayar.[48] Amma jawabin ƴanShi'a kan wannann tambaya shi ne cewa, Manzon Allah ya umarci Imam Ali da ya yi haƙuri kuma ya yi shiru saboda masalahar Muslunci.[49]Duk da haka bisa abin da Salmanul Farisi ya faɗa a littafin Sulaimi Bin Ƙaisi, wanda malam Yusuf Garawi yake ganin shi a matsayi dalili mafi ƙarfi kan wannann mas'alar cewa bayan Umar ya kai hari gidan Faɗima (S) Imam Ali ya yi tsalle ya kai mishi hari kuma yaci kwalarshi ya buga shi da ƙasa ya dake shi a wuya ya yi kamar zai kashe shi, 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 ka yi nadamar shiga gidana da ka yi ko kuma da kasan cewa ba ka isa ka shiga gidana ba, sai Umar ya nemi ɗaukin sahabban da suka zo tare da shi, suka cece shi 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 kuma ya rasu yana jariri.[51] Amma mafi yawancin ƴanShi'a sun yi imani da cewa an yi 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 yi nuni ƙarara cewa anyi ɓarin Muhsin ne.[53] Wanda ya rubuta littafi mai suna "Muhsin Al-sibtu Maulud Am Siƙiɗ" 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 Faɗima (S)

Daga cikin tambayoyi da rashin fahimta a mas'alar shahadar Faɗima (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,[57] 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.[58]

Ƙungiyar marubuta da masu bincike ta Ahlus-Sunna sun yi shakkun sahihancin sanadan labaran tarihi kan wannan batu.[59] amma wani lokacin matsalarsu ba ta kasance daga bangaren isnadi ba, misali, Al-Madheesh, marubuci Ahlus-Sunna, a cikin littafin Faɗima Bint An-Nabiyi Fi Raddi Ala Ahdasil Alhujumi Wa Kadiyyatil Siƙti. ya yi watsi da littafin Tarikhul Alyaƙubi, da cewa marubucin littafin rafili ne kuma littafinsa ba shi da wata ƙima ta fuskar ilimi.[60] Ya siffanta abin da Ibn Abdu-Rabbihi ya ruwaito a cikin littafin Al-Iƙdu al-farid ,wanda ba shi da isnadi, a matsayin abin ƙyama kuma ya ce Ibn Abdi Rabbihi yana iya zama ɗanShi'a, kuma dole ne a binciki aƙidarsa.[61] Abin da ya zo a cikin littafin Al-Imama wa al-Siyasa da cewa ba Ibn Ƙutaybah Al-dinuri ba ne mawallafin ainahin littafin.[62] Don inkarin dogaro da maganar Imam Ali (A.S). Har ma Mudheesh ya musanta jingina littafin Nahajul Balaga ga Imam Ali (A.S).[63] Duk da haka wasu marubuta na Ahlus-Sunna da kuma ruwayoyi da yawa waɗanda aka rawaito kan barazanar ƙona gidan Imam Ali (A.S), marubutan basu 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).[64]

Wasu litattafai Sun Bayyana Cewa Rasuwa Ta yi Ba Shahada Ba

Daga cikin dalilan waɗanda suka saɓa da Shi'a suka yi riƙo da su, akwai cewa su kan su wasu daga cikin tsofaffain litattafan ƴanShi'a sun yi amfani da kalmar wafati game da mutuwar Faɗima, basu 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 faɗi sosai, wannan kalma ta tattaro ma'anar gama-garin mutuwa, da kuma mutuwa ta wasu hanyoyin daban, kamar misalin shayar da mutum guba, kamar yadda hakan ya zo cikin maƙalar wafatin ko kuma shahadar Faɗima Az-Zahara،[65] litattafai na tarihi na Ahlus-Sunna sun yi amfani da kalmar wafati a kan Umar da Usman a lokacin da su an kashe su ne. hakanan Ɗabrisi ya kawo haka a cikin ɗaya daga maganganun shi yayin da yake magana kan shahadar Imam Husaini (A.S).[66]

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 ƙoƙari ya bayyana cewa Abubakar da Umar sun kasance suna son Faɗima.[67] 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.[68] 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)[69] Kamar yadda ya zo cikin wata ƙasida da aka buga ta a majallar Nida'ul Islam wacce ake bugawa bayan duk wata 4, an yi 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 an yi ƙoƙarin nuna cewa irin wannan alaƙar ba ta dace da musguna mata ba, haka dukanta ko zalintarta.[70]

Malamin aƙida nan ɗanShi'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 nuna goyan bayansu ne, saboda nusar da mutum da kuma faɗakar da shi kan kuskure kan hukunce-hukunce da kuma kare Muslunci wajibi ne kan ko wane malami[71] 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 ba sa nuna cewa Imam Ali (A.S) yana tare da halifofi uku, neman shawarar ta su ba ta kasance ta musamman ga Imam ba, a a suna cikin tarurrukan ne da gama-garin majalisai da kuma lokacin da jama'a suka tambaye su, ba wai halifofi ne suka naɗa Imam 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 tuntuɓi Imam Ali (A.S) don haka babu wata hanya da za ta magance matsalolin da ke tattare da su sai shi.[72]

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 maganar shi shahadantar da Faɗima (S) ba.[73] Akwai masu bincike da suka musanta cewa an yi wannann aure[74] Sayyid Murtada yana ganin cewa auren Ummu Kulsum ya faro ne bisa takurawa da matsin lamba da barazana kan Imam Ali (A.S)[75] Sabo da haka ba zai taɓa zama dalili na kyawuntar alaƙa tsakanin Imam Ali (A.S) da halifofi ba.[76] kuma akwai ruwaya daga Imam Sadiƙ (A.S) inda ya kira wannan aure da kwace, kuma wannan yana ƙarfafa maganar yi wa Imam Ali ƙarfaƙarfa lokacin yin wannan aure.[77]

Sanya 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 halifofi uku.[78] Sun ce irin wannan alaƙa da take a tsakaninsu bai dace ace sune suka yi sanadiyar yin shahadar Faɗima ba, wannan maganar an kawo ta a cikin wani littafi mai suna "As'ila Ƙadat Shababush Shi'a Ialal Haƙƙi".[79]

Sayyid Ali Shahristani (Haihuwa: 1938m) ya yi bayani dalla-dalla kan raɗa suna a farkon Muslunci da ƙarnoni da suka biyo baya a cikin littafinshi mai suna "At-tasmiya Baina Tasamuhil Alawi Wa Tauzifil Al-Amawi", bayan ya ambaci abubuwa ashirin da tara ya kai ga fitar da sakamakon cewa: irin wannan raɗin suna baya nuni kan kyawuntar alaƙa tsakanin Imam Ali (A.S) da halifofi.[80] 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.[81] A ɗaya bangaren kuma, bisa wata ruwayar da aka samu daga halifa na biyu, cewa haƙiƙa Imam Ali (A.S) yana ganinsa a matsayin maƙaryaci kuma maha'inci.[82] 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.[83]

Shahararren malamin Ahlus-Sunna Ibn Taimiyya Harrani ya rasu a shekara ta 728 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.[84] Shahristani ya ce akwai wasu ruwayoyi guda biyu da aka rubuta game da raɗawa ƴaƴan imamai sunan halifofi, ɗaya daga cikinsu shi ne na Al-wahid Bahbahani ya rasu a shekara ta 1205 bayan hijira, ɗaya kuma na al- Tankabani ya rasu a shekara ta 1302 bayan hijira, marubucin littafin Ƙasasul Ulama.[85]

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»، Shafin Aftab News.
  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؟»، Shafin zurfafa bincike na Waliyul Asri (A.S).
  14. ↑ Assulaimai، Early Ibadi Theology: New Material on Rational Thought in Islam from the Pen of al-Fazārī، sh 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. ↑ Ghaib Gholami, Ihraƙe Baite Fatima, 1375.
  58. ↑ 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.
  59. ↑ Al-Madheesh, Fatima bint Annabiyi, 1440H, juzu’i na 5, shafi na 21-35.
  60. ↑ Al-Madheesh, Fatima bint Annabiyi, 1440H, juzu’i na 5, shafi na 80.
  61. ↑ Al-Madheesh, Fatima bint Annabiyi, 1440H, juzu’i na 5, shafi na 63.
  62. ↑ Al-Madheesh, Fatima bint Annabiyi, 1440H, juzu’i na 5, shafi na 79-80.
  63. ↑ Al-Madheesh, Fatima bint Annabiyi, 1440H, juzu’i na 5, shafi na 81
  64. ↑ Al-Madheesh, Fatima bint Annabiyi, 1440H, juzu’i na 5, shafi na 21-35.
  65. ↑ Ku duba: Muhsini«شهادت یا وفات حضرت زهرا سلام‌الله علیها»]، Shafin Rasikhun.
  66. ↑ Al-Tabrisi, al-Ihtijaj, Juzu 2, shafi 373; daga Muhammad Mahsini,«شهادت یا وفات حضرت زهرا سلام‌الله علیها»، Shafin rasikhun.
  67. ↑ Duba: Al-Madheesh, Fatima 'bint Annabiyi, 1440, juzu'i na 5, shafi na 89.
  68. ↑ Duba: Al-Madheesh, Fatima ‘bint Annabiyi, 1440H, juzu’i na 4, shafi na 521-523.
  69. ↑ «رحماء بینهم»Shafin Nili Furat.
  70. ↑ مرجانی، «ارتباط و محبت خلفای ثلاثه با علی و فاطمه رضی‌الله عنهما»، Shafin Sunni Online.
  71. ↑ Al-Sayyid Al-Murtada, Al-Shafi fi Imama, 1410 AH, juzu'i na 3, shafi na 251.
  72. ↑ Labbaf, Danshnameh rawabit siyasi hazrat Ali (a.s) wa Khulafa, 1388H, shafi na 73-76.
  73. ↑ Al-Mahdish, Fatima bint Annabiyi, 1440H, juzu’i na 5, shafi na 54.
  74. ↑ Dubi: Allahu Akbari, “Izdiwaji Ummu Kulthum ba Umar az didgahe farikaini,” shafi na 11-12.
  75. ↑ Duba: Al-Sayyid Al-Murtada, Al-Shafi fi Imama, 1410 AH, juzu'i na 3, shafi na 272-273.
  76. ↑ Allahu Akbari, “Izdiwaji Ummu Kulthum ba Umar az didgahe farikaini,” shafi na 11-12.
  77. ↑ Al-Kulayni, Al-Kafi, 1407, juzu'i na 5, shafi na 1
  78. ↑ Hosseini, “Muqaddimah mutarjim”, Name Khulafa Bar Farzandan Imaman, shafi na 11.
  79. ↑ Al-Shahrastani, Al-Tasmiyyat, 1431H, shafi na 12.
  80. ↑ Al-Shahrastani, Al-Tasmeyat, 1431H, shafi na 477-488.
  81. ↑ Al-Shahrastani, Al-Tasmiyyat, 1431H, shafi na 98-99.
  82. ↑ Neyshaburi, Al-Musnad Al-Sahih, Dar Ihya’ Al-Tarath Al-Arabi, juzu’i na 3, shafi na 1377.
  83. ↑ Al-Shahrastani, Al-Tasmiyyat, 1431 Hijira, shafi na 427-472.
  84. ↑ Ibn Taimiyyah, Minhaj al-Sunnah, 1406 Hijira, juzu'i na 1, shafi na 41-42.
  85. ↑ Al-Shahrastani, Al-Tasminat, 1431H, shafi na 14.

Nassoshi

  • "Majarye tadili shodane ruze shahadate hazrat zahra?", gidan yanar gizo na Aftabnews, ranar Darj Muttalib: 17 Ardibehesht 1390 H., ranar Bazdid: 29 Aban 1400 H.
  • "Marasimu Buzurg azadari Fatimiyya ba huzure hazrat Ayatullahi wahid khurasani wa dasteh azadari bargura shod", shafin yanar gizon kamfanin dillancin labarai na Shafqna, ranar shigar da labarin: 28 ga Janairu, 2018, ya ziyarci: 29 ga Nuwamba, 2018.
  • "Nazre maraji Taqlid darbaraye tauhini beh mukaddasat Ahlus Sunna", gidan yanar gizon Kamfanin Dillancin Labarai na Mehr, ranar da aka buga: 15 ga Nuwamba, 2018, ranar ziyarta: 29 ga Nuwamba, 1400.
  • Al-Amili, Sayyed Jaafar Murtada, Masatul Al-Zahra, Beirut, Darul Sira, 1418H/1997 Miladiyya.
  • Al-Bayhaqi, Ahmad bin Hussein, dala'ilul Annubuwa wa marifati ahwale sahibul shari'ati, bugun: Abdul Muti Qalaji, Bairut, Dar Al-Kutub Al-Ilmiyya, 1405H/1985 Miladiyya.
  • Al-Dhahabi, Muhammad bin Ahmed, Siyaru A'alamul nubala, Beirut, Al-Risala Foundation, 1405H.
  • Al-Fattal Nishaburi, Muhammad bin Ahmad, Rawdat al-Wa’izin wa Basirat al-Mu’tazin, Qom, Radhi Publications, bugu na farko, 1375H.
  • Al-Kulayni, Muhammad bin Yaqoub, Al-Kafi, bugun Ali Akbar Ghafari da Muhammad Akhundi, Tehran, Dar Al-Kutub Al-Islamiyyah, 1407H.
  • Al-Madheesh, Ibrahim bn Abdullah, Fatima bint Annabiyi, siratuha, Fada'iluha, Musnad dinta, Riyad, Darul Aal da Al-Sahb, 1440H.
  • Al-Maqdis al-Ardabili, Ahmed bin Muhammad, Usulud Addini, bincike: Mohsen Sadeghi, Qom, Bostan Kitab Institute, 1387.
  • Al-Masoodi, Ali bin Hossein,Isbatul Wasiyya, Qum, Ansari, 1384.
  • Al-Mousawi Al-Khorsan, Al-Sayyid Muhammad Mahdi, Al-Mohsin Al-Sabt, Mauludun am Suqat, Al-Najaf, Rafad Charters, 1430H.
  • Al-Nishaburi, Muslim bin Hajjaj, al-Musnad al-Sahih, bincike: Muhammad Fouad Abdul Baqi, Beirut, Dar Ihya al-Trath al-Arabi, d.t.
  • Al-Safadi, Khalil bin Aibak, Al-Wafi bi al-Wafiyat, Beirut, Dar Ihya al-Turath, 1420 BC.
  • Al-Salimi, Abdulrahman, Early Ibadi Theology: New Material on Rational Thought in Islam from the Pen of al-Fazārī, BRILL, 2021.
  • Al-Sayyid Mortada, Ali bin Hussein, Al-Shafi fi Imama, edita: Sayyed Abdel-Zahra Hosseini, Tehran, Al-Sadiq Foundation (amincin Allah ya tabbata a gare shi), bugu na biyu, 1410H.
  • Al-Sayyid Radhi, Nahj al-Balagha, tashihu Subhi Saleh, Qum, Dar al-Hijra, 1414H.
  • Al-Shabiri, Sayyid Muhammad Jawad, “Shahada Fatima (S)”, Danshnameh Fatimi (S), Tehran, Farhang da Andisheh Islami, bugu na farko, 1393H.
  • Al-Shahrastani, Muhammad bin Abdul Karim, Al-Milal wal-Nihal, editan: Muhammad Badran, Kum, Sharif Radhi Publications, 1364H.
  • Al-Shahrastani, Sayyid Ali, Tasmeya baina tasamuhi alawi wa tauziful amawi, Mashhad, Mu’assasa Al-Rafid, 1431H.
  • Al-Tabari, Muhammad bin Jarir bin Rustam,Dala'ilul Imama, Qum, Mu’assasa Ba’sat, 1413H.
  • Al-Tabarsi, Hassan bin Ali, Manaqib al-Tahirin, bugun: Hussein Dargahi, Tehran, Raizan, 1379H.
  • Al-Tabrizi, Jawad, Siratul Najat, Qum, ofishin Sayyidina Ayatullah Al-Azmi Tabrizi, 1418H. wannan littafi na tushen tafarkin tsira na Ayatullah Khoi, tare da sharhin Ayatullah Tabrizi ya yadu sosai.
  • Al-Tabsi, Muhammad Jawad, Hayatu Siddiqa Fatima, Kum, Bustan Kitab, 1381H.
  • Al-Tusi, Muhammad bin Hassan, SUmary of Al-Shafi, edited by: Hussein Bahr Al-Ulum, Qum, Mohebbeen Publications, 1382 AH.
  • Allahu Akbari, Muhammad, Izdiwaje Ummu Kulthum ba Omar az didgahe farikaini, a cikin Mujallar Tolo, Shamarah 23, Bayes 1386H.
  • Difa'an an Ale wal as'hab, Iyali da Sahabbai, 1431H.
  • Fadlallah, Sayyed Muhammad Hussein, Al-Zahraa Al-Qudwa, Qardauri Hussein Ahmed Al-Khashin, Beirut, Dar Al-Malak, 1421H.
  • Ghaiglami, Hussein, Ihraki baiti Fatima fil alkutubi Ahlus-Sunnah, wanda marubuci ya buga, 1375 Hijira.
  • Hosseini, Seyyed Hadi, “Mukaddimatul mutarjima,” dar kitabe Nam Khulafa Bar Farzandan Imaman, bugun Seyyed Ali Shahrastani, Qum, Dalil Ma Publications, 1390 AH.
  • Ibn Abd Rabbo, Ahmed bin Muhammad, Al-Iqd Al-Farid, bugun: Mufid Muhammad Qamiha da Abdulmajeed Tarhini, Beirut, Dar Al-Kutub Al-Ilmiyya, 1407H/1987 Miladiyya.
  • Ibn Abi al-Hadid, Sharh Nahj al-Balagha, bugun: Muhammad Abu al-Fadl Ibrahim, Alkahira, Dar Ihya al-Kutub al-Arabiyya, 1385H/1965 miladiyya.
  • Ibn Hajar Al-Asqalani, Ahmed bin Ali, Lasan Al-Mizan, Beirut, Dar Al-Bashaer Al-Islamiyyah, 2002 Miladiyya.
  • Ibn Qutaybah Dinuri, Abdullah bin Muslim, Al-Ma’arif, wanda: Tharwat Okasha, Alkahira, Masarautar Littattafai na Masar, 1960, ya inganta.
  • Ibn Taimiyyah, Muhammad bin Abdul Halim, Minhajus Sunna Annabawiyya, wanda: Muhammad Rashad Salem, Riyad, Imam Muhammad bin Saud Islamic University, ya shirya, 1406H.
  • Jam'i Nowisandegan, Shahadar Madaram Zahra Afsaneh Nest, D. M., Amir Kalam Publications, 1388H.
  • Kashif al-Ghitafa, Muhammad Hussein, Aljannar Maawa, editan: Sayyid Muhammad Ali Qazi Tabatabai, Qum, Dalil Ma Publications, 1429 Hijira.
  • Mahdi, Abd al-Zahra,Alhujum Ala Beit Fatimah, Tehran, Barg Rizvan Publications, 1425H.
  • Masa'ili, Mahdi, Nahm Rabi: Jahalatha wa khasaratha, bugu na biyu, Qom, Vosthuq Publications, 1387.
  • Mazaheri, Mohsen-Hossam, Farhang Sog Shi'i, bugu na farko, Tehran, Khimeh Publishing House, 2015.
  • Sheikh Mufid, Muhammad bin Muhammad, Al-Ikhtisas, wanda Ali Akbar Ghafari da Mahmoud Muharrami Zarandi suka shirya, Qum, taron duniya kan karni na Sheikh Mufid, 1413H.
  • Sulaym bin Qais, Littafin Sulaym bin Qais, Qum, Al-Hadi, 1420H.
  • Yousefi al-Gharawi, Mohammad Hadi, Mausuatu Al-Tarikh al-Islami, Qum, Majma al-Fikr al-Islami, bugu na 5, 1438H.
  • Muhsenin, Mustafa، «شهادت یا وفات حضرت زهرا سلام‌الله علیها»، Shafin Rasikhun
  • Marjani, Habibullah، «ارتباط و محبت بین خلفای ثلاثه و حضرت علی و فاطمه رضی‌الله عنهما»، A cikin mujallar Nadin Islam, na 54, Zahedan, Dar Al-Uloom, 1396 Sh.
  • “Harkat Dasteh Azadari Fatimiyah Maqdisa Zanjan”, gidan yanar gizo na Fars news, ranar Darj Muttalib: 30 Miladiyya 1397H., ranar Bazdid: 29 Aban 1400 H.
  • Allah Akbari, Muhammad, “Mohsen bin Ali”, a cikin mujallar Tolo, Shamarah 29, Bayes 1388H.
  • Alƙali Abdul-Jabbar bin Ahmed, Tasbitul dala'i;ul Annubuwati, Tahkik Abdul-Karim Othman, Alkahira, Dar Al-Mustafa, 2006 miladiyya ya buga.
  • Ayashi, Muhammad bin Mas'ud, Tafsir al-Ayyashi, edited by: Seyyed Hashem Rasouli Mahallati, Tehran, Scientific Press, bugun farko, 1380H.
  • Sheikh, Abdul Sattar, Fatima Al-Zahra, bint rasuli Allah wa ummu Hasanaini, Dimashku, Darul-Qalam, 1436H.
  • «بیت‌الاحزان في ذکر احوال سیدة نساء العالمین»،Bakiya Allah, lamba 85, Rabi'u na biyu, shekarar 1419.
Daga "https://ha.wikishia.net/w/index.php?title=Shahadar_Sayyada_Fatima_(S)&oldid=21725"