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

:''Wannan 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]]

'''Shahadar Sayyid Faɗima a (S)''' (larabci{{Arabic| 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 kankanuwa 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 hakarkarinta 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 suna yin 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:

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 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 yi mata suttira, babban malami kuma Marji’i na taƙlidi a ƙarni na sha biyar Almirza Jawad Attabrizi ya ce bisa duba da abin da imam Ali ya faɗa loƙacin binneta da ruwayar da aka rawaito daga [[Imam Kazim (A.S)]] da [[Imam Sadiƙ (A.S)]] da  ɓoye kabarita da kuma yin wasiyys da a binneta da dare suna cikin dalilai kan cewa ita Faɗima shahada ta yi ba haka kawai ta mutu ba.

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 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 (s.a.w)]] suka yi  mata,sabo da haka ta yi shahada.saɓanin 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 (S) tana daga cikin matsalar da a  

kayi saɓani 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 saɓani kan tarihin shaahadarta inda aka anbaci kwana arba’in bayan wafati mahaifinta tsira da aminci su tabbata a gareshi da iyalan 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 karshe 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 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 zargi 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 sallah, da sunan ranar sallar Faɗima Azzahara aminci ya tabbata a gareta.[12]

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 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 (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 waƙoƙinsu da ƙasidunsu 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 Kaɗɗab 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 Sham, kuma ya ce suna zaman makoki sabo da Fatima da danta Al-Muhsin aminci ya tabbata a gare su.[18] ya zo a cikin litattafan Ahlussuna cewa; duk wanda ya yi imani cewa Faɗima ta yi shahada ne ba mutuwar ɗabi’i ba,to sunan shi Rafidi.[19]

Asalin saɓani kan shahadar Faɗima aminci ya tabbata a gareta yana komawa ne sakamakon ita Faɗima ta yi wafati ne bayan rasuwar manzan tsira da aminci su tabbata a gareshi Allah da kwanaki kaɗan, kuma wannan lokacin mutane suna tajayayya kan halifancin Annabi,sakamakon mutane sun rabu biyu wasu daga cikin Almuhajirun da Ansar sun yiwa halifa 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 halifan 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 ba su yi 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 dawo mata da gonarta ta Fadak [21] To bayan ya hanata wannan gonar, sai ta yi wata huɗuba a masallacin Annabi tsira 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 Ahlus-sunna sun rawaito cewa shi Muhsin an haifeshi 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 hijira  ya yi nuni a muƙabalar da ya yi shi da malamin shi Abi Ja’afar cewa Muhsin anyi ɓarin shi ne bayan kai harin da a kayi gidan Fatima domin karbar bai’a daga Imam Ali [25] aminci ya tabbata a gare shi, sannan wannan shi ne ra’ayin Ibrahim ɗan Sayyar wanda akafi sani da Annazzam Almu’utazili wanda ya rasu a shekara ta 221 hijira,[26]

Bisa wasu ruwayoyi da yawa suna nuna cewa ita Faɗima an binneta ne da dadare[27] malami mai bincike a ƙarni na 15 hajira shiek Yusifi 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 zalincita su halarci jana’izarta ba.

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

ƴan Shi’a sun dogara kan shahadar Sayyida Zahra (amincin Allah ya tabbata a gareta) da ruwayoyi da suka haɗa 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 Isbatul Imama wata ruwaya daga Imam Sadik (a.s) cewa ita Faɗima ta yi shahada ne saboda ɓarin da ta yi sakamakon dukan da aka yi mata.[31] Bisa wannann ruwaya cewa ƙunfuth wanda bawan Umar bin Kaɗɗab ne ya yi mata duka bisa umarnin Umar [32], kuma a wata ruwayar da ta 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 faɗa 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 inda kabarin Fatimah yake (a.s), da wasiyyarta cewa a binne ta da daddare duk suna daga cikin hujjar tabbatar da shahadarta. [34]

==== Madogaran Shi’a ====

A cikin littafan Alhujum [farmaki] wanda Abduzzahara ya rubuta akwai ruwaya ɗari biyu da sittin da kuma abin da tarihi ya kawo ta hanyar masu kawo da naƙalto da ruwaya kimanin mutum ɗari da hamsin kuma dukkansu marubuta kuma ƴan shi’a, kuma kowacce ruwaya tana magana kan wani dalili daga cikin dalilai na shahadar Faɗima Azzahara (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 ɗan ƙaisi wanda ya rasu a shekara ta casa’in 90 bayan hijira[36] bisa abin da sheik ɗusi wanda ya rasu a shekara ta 460 hihira 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 wannan 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 (S) daga litatafan Ahlus-sunna, daga litatafai masu yawa daga litatafai na hadisi da na tarihi, kai harma da na fiƙihu, kamar marubuta harin da aka kai gida Fatima (S) sun anbaci mutum tamanin da suka tattaro ruwayoyi da labarai na kaiwa gidan Fatima hari daga litatafan Ahlus-sunna[39] wannan 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-Sunna 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 "Shahadat Madaram Zahra Asaneh nis", marubucin ya dogara da littafai 18 daga Ahlus-Sunna kuma yana rawaito labarin hari 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 sun ce gidajen garin madina a lokacin ba su da kofofi,[45] kuma daga wannan bayanin sun yi ittifaƙi a kan cewa kona gidan Fatima ba gaskiya ba ne, Jaafar 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].

Daga cikin tambayoyi da ake yi akan kai hari gidan Fatima (S) da cewa ta yi shahada ne sakamako kai harin akwai wannan tambayar, ita ce 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 sabo da me su sauran sahabbai ba su kareta ba?[47] kai bama kawai Ahlus-sunna ne suke irin wannan tambayoyi ba kaɗai, a a hatta mar’ja’i na addini a ƙarni na sha huɗu wato sheik Muhammda Husaini Alkashiful giɗa shi ma ya yi irin wannan tambayar.[48] amma jawabin ƴan shi’a kan wannan 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 faɗa a littafi na Sulaimi, wanda malam Yusuf Alƙarawi yake ganinshi a matsayi dalili mafi ƙarfi kan wannan 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 dakeshi a wuya ya yi kamar zai kasheshi, sai yac e 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]

Wasu masu bincike na ahlus-sunna suna shakku zubar da cikin Muhsin ɗan Ali (a.s) a abubuwan da suka faro a ranar bai’a, sun tafi kan cewa an haifeshi 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 kai hari gidan Faɗima (S) da kuma dukanta da a kayi 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 alkurasani 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]

Daga cikin tambayoyi da rashin fahimta a mas'alar shahadar Fatima (S) shi ne cewa abin da ya zo kan wannan 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 ƙona gidan 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[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 kasance daga bangaren isnadi ba, misali, Al-Madheesh, marubuciyar Ahlus-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-Iƙdu 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 wa Al-Siyasa 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 (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),  marubuta basa kore barazanar da a ka yiwa Imam Ali cewa za su ƙona gidan shi, kuma kazalika basa kore cincirundan da aka yi a ƙofar gidan  Imam da Faɗima (S).[64]

Daga cikin dalilan da waɗanda suka saɓawa yan Shi’a suka yi riƙo da shi, shi ne cewa su kan su wasu daga cikin litattafan  ƴan Shi’a sun faɗi cewa Faɗima Azzahara ta yi wafati ne ba shahada ba, wasu marubuta na Shi’a sun yi musu raddi cewa yin wafati a lugga wato a yare yana da ma’ana mai faɗi, 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 ya zo cikin maƙalar wafatin ko kuma shahadar Faɗima Azzahara, kazalika litattafai na tarihi na Ahlus-sunna sun yi amfani da kalmar wafati a kan Umar da Usman a lokacin da su an kashesu ne [65] hakanan Aɗɗabarasi 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 halifa 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].