Bambanci tsakin sauye-sauye na "Shahadar Sayyada Fatima (S)"

Asalin sabani tsakanin Ahlus-Sunnah da Shi'a dangane da sha'anin shahadarta ya samo asali ne tun lokacin rayuwarta qanqanuwa 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 shedanta bayan wafatin Annabi. Da kuma cewa ta rasu ne a matsayin shahada bayan an karya haqarqarinta kuma tayi vari ya zube saboda dukan cikinta da Kalifa Umar yayi, kamar yadda mafi yawan ‘yan 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-Sunnah suka yi imani.

‘yan Shi’a sunayin zaman makoki kan tinawa da shahadarta a ranakon da sunke kiransu da Ayyamu Faximiyya,sakamakon dogaro da wasu ruwayoyi,daga cikinsu ga wasu kamar haka;

==Mihimmanci matsalar Shahada ta Faxama A S==  

Haqiqa matsalar shahada ta Faxama A S tana daga cikin abubuwa masu mihimmaci da aka yarda da su a Shi’a, sabo da ‘yan Shi’a sunyi imani cewa Faxama ba haka kawai ta rasuba.kaima ta rasu ne sakamakun duka da mari hadda karyamata qirji da sawa tayi varin da wasu daga cikin sahabban Annabi tsira da aminci su tabbata a gare shi suka yi  mata,sabo da haka ta yi shahada.savanin wanna ra’ayin da ya gabata su Ahlussunnna suntafi kan cewa ita Faxama ta rasu ne irin mutuwa ta xabi’a ko kuma sakamakon wata rashin lafiya da tasameta sakamakon rasuwar mahaaifinta[1] matsalar shahadar Faxama A S tana daga cikin matsalar da akayi savani tsakanin Shi’a da sunna.[2]

Haqiqa ‘yan shi’a suna da wani lokaci na zaman makoki mai suna Ayyami Faximiya,sabo da yin zaman makoki kan Faxama amincin Allah ya tabbata a gareta[3] kuma akwai savanin 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 yayi daidai da 3 ga Jimada Akir[7] wanna maganar ta garshe ita magana mafi inganci a gun ‘yan Shi’a.[8]

==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 qarni na biyu bayan hijira, cewa ‘yan Shi’a sun yi imani da cewa Fatima ta rasu ne sakamakon dukan da Umar yayi mata.[13]. Abdullahi bin Yazid Al-Fazari, xaya daga cikin malaman tauhidi na karni na biyu bayan hijira, ya nuna a cikin littafin “Al-Ridud” cewa ‘yan Shi’a sun yi imani da cewa Fatima tayi vari ne saboda duka da cin zarafi da wasu Sahabbai suka yi mata[14]. Muhammad Hussain Kashif Al-Gixa (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 Faxama na zalinci a cikin waqoqin su da qasidun 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 vari ne sakamakon dukan da Umar xan Kaxxab 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] Alqali Abd al-Jabbar al-Mu’tazili (ya rasu a shekara ta 415 bayan hijira) ya yi ishara da abin da ‘yan 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 yayi imani cewa Faxama tayi shahada ne ba mutuwar xabi’i ba,to sunan shi Rafidi.[19]

===Asalin inda savani ya fara===

Asalin savani kan shahadar Faxama aminci ya tabbata a gareta yana komawa ne sakamakon ita Faxama tayi wafati ne bayan rasuwar manzan tsara da aminci su tabbata a gareshi Allah da kwanaki kaxan,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 Saqifatu Bani Sa’ida,amma wasu daga cikin sahabbai sun qiyarda suyiwa Abubakar bai’a,sabo da sunsa cewa Manzon Allah yayi 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 imamu Ali domin su karvi bai’a daga gareshi,a nannefa Abubakar yace zasu qona gidan imamu Ali da duk wanda yake cikin indai basuyi bai’a ba.[20] to ana haka ne Faxama tana kafa hujja kan cewa gonar Fadak tasuce amma wasu daga cikin masu yiwa Abubakar aiki suka kwaceta,to ana hakka ne sai Faxama tahaxu da Abubakar sai tanemi da ya daunata da gonarta ta Fadak [21] To bayan yahanata wanna gonar,sai tayi wata huxuba a masallacin Annabi tsara da aminci su tabbata a gareshi.[22]

Akwai ittifaqi a litatafan shi’a cewa shi Muhsin wanda yake jariri ne a cikin Faxama tayi varin 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 yayi nuni a muqabalar da yayi shi da malamin shi Abi Ja’afar cewa Mugsin anyi varin shi ne bayan kai harin da akayi gidan Fatima domin karbar bai’a daga imamu Ali [25] aminci ya tabbata a gare shi,sanna wanna shi ne ra’ayin Ibrahim xan Sayyar wannda akafi sani da Annazam Almu’utazili wanda ya rasu a shekara ta 221 hijira, [26]\

==Latatafan shi’a==

A cikin littafan Alhujum [farmaki] wanda Abduzzahara ya rubuta akwai ruwaya xari biyu da sitttin da kuma abin da tarihi ya kawo ta hanyar masu kawo da naqalto da ruwaya kimanin mutum xari da hamsin 150 kuma dukkansu marubuta kuma ‘yan shi’a,kuma kowaca ruwaya tana magana kan wani dalili daga cikin dalilai na shahadar Faxama 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 xan Qais wanda ya rasu a shekara ta casa’in 90 bayan hijira[36] bisa abin da sheik Xusi ya rasu a shekara ta 460 hihira ya kawo a cikin littafin Talkisu Shafi yace babu wani savani a tsakanin ‘yan shi’a kan cewa shi Umar ya daki cikin Faxima sanadiyar hakane cikinta yazube.[37] kuma ‘yan shi’a sun kawo ruwayoyi da dama kan wanna al’amari.[38]

   

===Kafa hujjar ‘yan shi’a daga litatafan Ahlussuna===

‘yan shi’a suna kafa hujja da tabbatar da wasu dalilai na shahadar Faxama A S daga litatafan Ahlussunna,daga litatafai masu yawa daga litatafai na hadisi da na tarihi, kai harma da na fiqihu,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 xan Uqba wanda ya rasu a shekara ta 141 ya rubuta shi ne littafi mafi daxewa.   

Husainh Gayyb Golami wanda aka haifa a shekara ta 1338 H. ya tattara a cikin littafin qona 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 xan abi Shaiba wanda yayi wafati a shekara ta 235 hijira.[41] An nakalto hadisin qarshe da aka ambata a cikin littafin daga littafin Kanzul al-Ummal na al-Muttaqi al-Hindi ya rasu a shekara ta 977 bayan hijira. Har ila yau, a cikin wani littafi mai suna “Shahadar mahaifiyata Zahra ba qirqara 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 waxannan majiyoyi sun nemi ambaton batun karbar mubaya’a daga Imam Ali da kuma yi masa barazanar qona gidanshi a ranar mubaya’a ta hanyar maganganu daban-daban da daga maruwaita daban-daban [43].

==Wasu tambayoyi kan kaiwa gidan Fatima hari==

Wasu masu bincike da marubuta sun yi qoqarin karkatar da ingancin ruwayoyi game da qona 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 qofa, 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 waxannan tambayoyi da kuma shubuhohi[44].

Shin gidajan Madina sun kasance marassa qofofi a wancan lokacin?

===Sabo da me Ali da sauran mutane basu kare Fatima A S a loqacin da aka kai hari gidanta?===

Daga cikin tambayoyi da akeyi akan kai hari gidan Fatima A S da cewa tayi shahada ne sakamako kai harin akwai wanna tambayar,ita ce sabo da me shi imamu Ali yayi 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 kaxaiba,a’a har mar’ja’i na addini a qarni na shahuxu wato sheik Muhammda Husaini Alkashifulgexa shima yayi irin wanna tambayar.[48] amma jawabin ‘yan shi’a kan wanna tambaya shi cewa,Manzon Allah ya umarci imamu Ali da yayi haquri kuma yayi shiru sabo masalaha ta musulinci da kuma kiyaye shi.[49]duk da haka bisa abin da Salman Alfarisi ya faxa a littafi na Salim,wanda mlm Yusuf Alqarawi yake ganinshi a matsayi dalili mafi qarfi kan wanna matsalar cewa bayan Umar ya kai hari gidan Faxama  A S imamu Ali yayi tsalle ya kaimishi hari kuma yaci kwalashi ya buqashi da qasa ya dakeshi a wiya yayi kamar zai kasheshi,saai yace mishi ya kai xan 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 xaukin sahabban da sukazo tare da shi,sai suka ceceshi kuma suka xaure imamu 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 xan Ali A S a abubuwan da suka faro a ranar bai’a,sun tafi kan cewa anhaifeshi ne kan wanna loqacin kuma ya rasu yana jareri[51].amma mafi yawancin ‘yan shi’a sun yi imani da cewa anyi varin shi ne a lokacin kai hari gidan Faxama A S da kuma dukanta da akayi da bulala[[52] kamar yadda akwai wasu litatafai na ahlussuna da suka nuna qarara cewa anyi varin Muhsin ne.[53] wanda ya rubata littafi mai suna [Muhsin jikan annabi an haifeshi ne ko kuma varin shi akayi] Muhammad Mahadi alkurasani a cikin babi na uku a littafin yayi qiyasi a tsakanin nassosi na tarihi,idan ya kai ga natijar cewa shi Muhsin anyi varin shi ne a lokacin da aka kai hari gidan imamu Ali A S,sakamakon duka da mari da Faxama tasha.[54]

===A litatafan tarihi babu abun da yake nuna cewa an qona gidan Fatima A 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 qona gida ce,amma babu batun cewa ankqona 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 Faxama A S.daga cikin litatafan da aka rubuta akwai littafi mai suna kai hari gidan faxama.[56] da littafin qona gidan Faxama,kuma wasu daga cikin litatafai sunyi nuni qarara kan cewa an daki Faxama 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-Aqd 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 Qutaybah 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 waxanda aka rawaito kan barazanar qona gidan imamu Ali A S,su marubuta basa kore baranar da akayiwa imamu Ali cewa zasu qona gidan shi,kuma kazalika basa kire cincirindan da akayi a qafar gidan imamu da Faxama A S,[64]

===Wasu litatafai sun baiyana cewa rasuwa tayi ba shahada ba===

Daga cikin dalilan da waxanda suka savawa yan Shi’a sukayi ruqi da shi, shi ne cewa su kan su  wasu daga cikin litatafan ‘yan Shi’a sun faxi cewa Faxima Azzahara tayi 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 faxi, ma’anar wafati ta qunshi mutuwa irin ta gama gari da kuma mutuwa ta sanadiyar wani abu,kamar wani  yabawa wani guba,kamar yadda hakan yazo cikin maqalar wafatin ko kuma shahadar Faxima 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 Axxabarasi ya kawo a cikin xaya daga maganganun shi yayin da yake magana kan shahadar imau Husaini A S [66]  

===Akwai alaqa mai kyau tsakanin imamu Ali A S da sauran kalifofi===

Daga cikin abubuwan da Ahlussuna suke kafa hujja da shi kan cewar ita Faxima A S ba shahada tayi ba,akwai alaqa a tsakanin imam Ali A S da sauaran kalifofi da kuma iyalan gidan shi a cikin wanai littafi mai suna Faxima ‘yar Annabi marubucin littafi yayi qori ya baiyana cewa Abubakar da Umar sun kasance suna son Faxima Azzahara sosai [67] duk da haka kuma shi da kan shi ya tabbatar cewa bayan matsalar Fadak Faxima tayanke alaqarta da Abubakar kuma batayi mishi bai’a ba [68] Muhammad Nafi’u marubuci xan sunna yana da littafi mai suna Ruhama’u Bainahum yayi qoqari a cikin littafin na shi ya nuna cewa awaki alaqa mai kyau tsakanin kalifofi uku,wato Abubakar,Umar da Usman da imamu Ali A S [69] kamar yadda yazo cikin wata maqala da aka bugata a majallar Nida’ul Islam wacce ake bugawa bayan duk wata huxu qoqarin nuna wasu abubuwa da suke nuna kyaun alaqa tsakanin imamu Ali A S da sauran kalifofi da kuma alaqar matan da ‘yan ‘yansu da Faxima A S,kuma yayi qoqarin nuna cewa irin wanna alaqar ba tadace musgunamata ba da kuma dukanta da zalintarta ba.[70]

Malamin aqida nan xan shi’a Sayyid Murtada wanda ya rasu a shekara ta 436 hijira yayin da yake raddi kan abin da wasu daga cikin marubuta ‘yan sunna sukace,yace gudun mawar da imamu 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 faxakar 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 qarshe ya kai ga natija da sakamako cewa wanna shawarwarin basa nuna cewa imamu 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 imamu Ali ya kuma ne a fagen siyasance yana aikin noma da haqar 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].     

===Ahlulbaiti sunsa sunayan halifofi wato Abubakar,Umar da Usman ga ‘ya ‘yansu===

Wasu daga cikin ahlussuna suna cewa imamu Ali A S ya raxawa ‘ya ‘yanshi sunayan Abubakar,Umar da Usman, kuma suna xauka wanna magana a matsayin da lili mai qarfi wanda yake nuna kyan alaqa da dangantaka da soyayya tsakanin imamu 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 yayi bayani dalla-dalla kan raxa suna a farkwan musulinci da qarnnikan da suka biyu baya a cikin littafin shi mai suna Raxa suna tsakanin rangwame da xaga qafa na imamu 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 alaqa stakanin imamu 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 xaya 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 xanshi 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 ‘ya’yan imamai suna da sunan halifofi xaya daga cikinsu shi ne na Al-Wahid Al-Bahbahani ya rasu a shekara ta 1205 bayan hijira, xaya kuma na Al- Tankabni ya rasu a shekara ta 1302 bayan hijira, marubucin littafin hikayoyin malamai[85].