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

:''wannann wata ƙasida ce game da shahadar sayyida fatima (s). domin samun bayani dangane da abubuwa da suke da alaƙa ku duba: ƙasidar [[Waƙi'ar Kai Hari Gidan Fatima (S)]] da ƙasidar [[Rakiyar Jana'izar Fatima (S) da Binneta]]

''

'''Shahadar Sayyida Faɗima a (S)''' (larabci{{Arabic| شهادة السيدة فاطمة (ع)،}}) yana daga cikin daɗaɗɗiyar aƙidar [[ƴan Shi'a]], kamar yadda ƴan Shi'a suka yi imani da cewa Fatima ƴar [[Annabi Muhammad (s.a.w)]], 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 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|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 same ta a sanadiyyar rasuwar Manzon Allah(s.a.w) kamar yadda Ahlus-Sunna suka yi imani.

ƴan Shi'a suna yin zaman makoki da ta'aziyya kan tinawa da shahadarta a ranakon da suke kiransu da [[Ayyamul Fatimiyya]], sakamakon dogaro da wasu ruwayoyi, daga cikinsu ga wasu kamar haka:

An rawaito daga [[Imam Kazim (A.S)]] ya zo a cikinta cewa; Faɗima Siddiƙa ta yi shahada ne. Malamin addinin Shi'a [[Muhammad bin Jarir aɗ- 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 Umar ya yi.

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 [[mirza Jawad tabrizi]] ya ce bisa duba da abin da Imam Ali ya faɗa lokacin binneta da ruwayar da aka rawaito daga [[Imam Kazim (A.S)]] da [[Imam Sadiƙ (A.S)]] da  ɓoye kabarinta da kuma yin wasiyys da a binneta da dare suna cikin dalilai kan cewa ita Faɗima shahada ta yi ba haka kawai ta mutu ba.

== Muhimmanci Mas'alar Shahadar Faɗima (S) ==

Haƙiƙa mas'alar shahada Faɗima (S) tana daga cikin abubuwa masu muhimmanci da aka yarda da su a [[Shi'a]], sabo da  ƴan Shi'a 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 wannan 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<ref> Al-Mahdish, Fatima  bint Annabiyi, 1440H, juzu’i na 3, shafi na 431-550.</ref> matsalar shahadar Faɗima (S) tana daga cikin matsalar da a  

kayi saɓani tsakanin Shi'a da sunna.<ref> Mahdi, Alhujum ala baiti Fatima (a), 1425H, shafi na 14.</ref>

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<ref> Mazaheri, Farhang Sug Shi’i, 1395 AH, shafi na 365.</ref> kuma akwai saɓani kan tarihin shaahadarta inda aka anbaci kwana arba'in bayan wafati mahaifinta (s.a.w).<ref> Shahidi, Zindgani Fatima Zahra, 1363 AH, shafi 154.</ref> da kuma kwana saba'i da biyar bayan wafatin shi, abin mufi 13 ga watan [[Jimada Ula]].<ref> Al-Kulayni, Al-Kafi, 1363H, juzu'i na 1, shafi na 241 da 458.</ref> sai kwana 95.<ref> Al-Tabarsi, I’lam Al-Wara. 1417 AH, juzu’i na 1, shafi na 300.</ref> wanda ya yi daidai da 3 ga Jimada Akir<ref> Al-Tusi, Misbah Al-Mutahajjid, 1411H, juzu’i na 2, shafi na 793.</ref> wannan maganar ta karshe ita magana mafi inganci a gun  ƴan Shi'a.<ref> Shabiri, “Shahadat Fatima (S),” shafi na 347.</ref>

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]]<ref> Shabiri, “Shahadat Fatima (S),” shafi na 347.</ref> rana ce ta hutu a gwamnatance sabo da tinawa da ranar shahadarta.،<ref>[https://aftabnews.ir/fa/news/126651/ «ماجرای تعطیل شدن روز شهادت حضرت زهرا»]، سایت آفتاب‌نیوز.</ref> 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.<ref> Mazaheri, Farhang Sugh Shi’i, 1395 AH, shafi na 366</ref> 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.<ref> Masali, Nihm Rabi’a, jahialatha, wa khasaratha, 1387H, shafi na 117-119.</ref>

=== Takaitaccen 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 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.<ref>[https://www.valiasr-aj.com/persian/shownews.php?idnews=12364 «آیا اعتقاد به شهادت و مظلومیت حضرت زهرا سلام الله علیها دارای سابقه تاریخی می‌باشد؟»]، سایت تحقیقاتی ولی‌عصر(عج).</ref> 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<ref>السلیمي، Early Ibadi Theology: New Material on Rational Thought in Islam from the Pen of al-Fazārī، ص 33.</ref> 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.<ref> Kashif al-Ghita, Jannat al-Ma’wan, 1429 AH, shafi na 62.</ref>

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.<ref> Al-Shahrastani, Al-Milal wal-Nihal, 1364 AH, juzu'i na 1, shafi na 71</ref> Kamar yadda Al-Shahrastani ya ruwaito, abin da gwamnatin Mu'utazili ta dauka ne ya sa ya nisanta kansa da takwarorinshi.<ref> Al-Shahrastani, Al-Milal wal-Nihal, 1364 AH, juzu'i na 1, shafi na 71</ref> 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.<ref> Alƙali Abduljabbar, Tasbitul Dala'il Annubuwati, 2006 Miladiyya, juzu'i na 2, shafi na 595.</ref> ya zo a cikin litattafan ahlus-sunna cewa; duk wanda ya yi imani cewa Faɗima ta yi shahada ne ba mutuwar ɗabi'i ba,to sunan shi Rafidi.<ref> 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</ref>

==== Asalin Inda Saɓani Ya Fara ====

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 wannann 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.<ref> 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.</ref> 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<ref> Al-Baladhuri, Futuhul Albuldan, 1956 Miladiyya, shafi na 40 da 41.</ref> To bayan ya hanata wannann gonar, sai ta yi wata huɗuba a masallacin Annabi tsira da aminci su tabbata a gareshi.<ref> Shahidi, Zindgani Fatima Zahra, (s), 1362 AH, shafi na 126-135.</ref>

Akwai ittifaƙi a litatafan shi'a cewa shi Muhsin wanda yake jariri ne a cikin Faɗima ta yi  ɓarin shi bayan kai hari gidanta.<ref> 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.</ref> amma wasu daga cikin litatafan Ahlus-sunna sun rawaito cewa shi Muhsin an haifeshi a raye amma daga baya ne ya rasu yana jariri.<ref> Ibn Qutaybah Al-Dinauri, Al-Ma’arif, 1960 Miladiyya, shafi na 211.</ref> 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 (A.S).<ref> Ibn Abi al-Hadid, Sharh Nahj al-Balagha, 1404 AH, juzu'i na 14, shafi na 192-193.</ref> sannan wannann shi ne ra'ayin Ibrahim ɗan Sayyar wanda akafi sani da Annazzam Almu'utazili wanda ya rasu a shekara ta 221 hijira.<ref> Al-Shahrastani, Al-Milal wal-Nihal, 1364 AH, juzu'i na 1, shafi na 71.</ref>

Bisa wasu ruwayoyi da yawa suna nuna cewa ita Faɗima an binneta ne da dadare.<ref> Yousfi Al-Gharawi, Mausu'atu Al-tarikh Al-Islami, 1438 AH, juzu'i na 4, shafi na 157-162.</ref> malami mai bincike a ƙarni na 15 hajira shiek Yusifi Alƙarawi ya ce Faɗima ita ce ta yi wasicci da a binneta cikin dare.<ref> Yousfi Al-Gharawi, Mausu'atu al-taruikh Al-islami, 1438 AH, juzu'i na 4, shafi na 144-147.</ref> ya zo a cikin ruwayoyi da yawa.<ref> Misali, duba: Fattal Nayshaburi, Rawdat al-Wa’izin, 1375 A.H., juzu’i na 1, shafi na 151.</ref> 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 (S) da ruwayoyi da suka haɗa da ruwaya daga Imam Al-Kazim(A.S) ta kasance shahida mai gaskiya.<ref> Al-Kulayni, Al-Kafi, 1407H, juzu'i na 1, shafi 458.</ref> 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.<ref> Al-Tabari,  Dala'liul Imama, 1413H, shafi na 134.</ref> Bisa wannannn ruwaya cewa ƙunfuth wanda bawan Umar bin Kaɗɗab ne ya yi mata duka bisa umarnin Umar,<ref> Al-Tabari,  Dala'liul Imama, 1413H, shafi na 134.</ref> 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.<ref>  Nahj al-Balagha, Tashihu Subhi Saleh, shafi na 319, hadisi na 202..</ref>

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.<ref> Tabrizi, Siratul Najati, 1418 AH, juzu'i na 3, shafi na 440-441.</ref>

==== Madogaran Shi'a ====

A cikin littafan Alhujum [farmaki] wanda Abduz-zahara 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,<ref> Mahdi, Alhujum ala baiti Fatima (S), 1425H, shafi na 221-356.</ref> littafin da marubuta na shi'a suka dogara da shi a kan wannann magana shi ne littafi na Sulaimu ɗan ƙaisi wanda ya rasu a shekara ta casa'in 90 bayan hijira.<ref> Mahdi,Alhujum ala baiti Fatima (S), 1425H, shafi na 221.</ref> 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.<ref> Al-Tusi,Talkhisu Al-Shafi, 1382H, juzu’i na 3, shafi na 156.</ref> kuma ƴan shi'a sun kawo ruwayoyi da dama kan wannann al'amari.<ref> Al-Tusi,Talkhisu Al-Shafi, 1382H, juzu’i na 3, shafi na 156.</ref>

==== Hujjar Yan Shi'a Daga Litattafan Ahlus-sunna ====

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.<ref> Mahdi, Alhujum ala baiti Fatima (S), 1425 Hijira, shafi na 154-217.</ref>wannann ya faro ne bayan littafi na Almagazi wanda Musa  ɗan Uƙba wanda ya rasu a shekara ta 141 ya rubuta shi ne littafi mafi daɗewa.<ref> Mahdi, Alhujum ala baiti Fatima (S), 1425 Hijira, shafi na 154-155.</ref>

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.<ref> Ghaiglami, Ihrak baiti Fatima, 1375 AH, shafi na 79.</ref> 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.<ref> Tarin Noyesendgan, Shahadat Madaram Zahra Afsaneh Nest, 1388 AH, shafi 25-32.</ref> 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.<ref> Tarin Noyesendgan, Shahadat Madaram Zahra Afsaneh Nest, 1388 AH, shafi 25-32.</ref>

==== Wasu Tambayoyi A Kan Kai Hari Gidan Fatima ====

Wasu masu bincike da marubuta sun yi ƙoƙarin karkatar da ingancin ruwayoyi game da ƙona gidan Imam Ali da Fatima (a.s), ta hanyar kawo matsaloli da tambayoyi na tarihi dangane da haka, ciki har da: 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 Jafar Murtada al-Amili ya rasu a shekara ta 1441 bayan hijira, sun amsa waɗannan tambayoyi da shubuhohi.<ref> Al-Amili, Maasatu Az-Zahra, 1418H, Part 1, shafi na 266-277, Part 2, shafi na 229-321.</ref>

==== Shin Gidajan Madina Sun Kasance Marassa Ƙofofi A Wancan lokacin ====

Wasu sun ce gidajen garin madina a lokacin ba su da kofofi,<ref> Tabasi, Hayatu Al-Siddiqa Fatima, 1381H, shafi na 197..</ref> kuma daga wannann 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.<ref> Al-Amili, Maasatu Az-Zahra, 1418H, Part 1, shafi na 266-277, Part 2, shafi na 229-321.</ref>

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

Daga cikin tambayoyi da ake yi akan kai hari gidan Fatima (S) da cewa ta yi shahada ne sakamako kai harin akwai wannann 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?<ref> Al-Mahdish, Fatima bint Annabiyi, 1440H, juzu’i na 5, shafi na 68-70 da 83.</ref> kai bama kawai Ahlus-sunna ne suke irin wannann 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 wannann tambayar.<ref> Kashif al-Khifa, Jannat al-Ma’wan, 1429 AH, shafi 64; Mahdi, Alhujum ala baiti Fatima (S).</ref> amma jawabin ƴan shi'a kan wannann 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.<ref> 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.</ref> 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 wannann matsalar cewa bayan Umar ya kai hari gidan Faɗima (S) Imam Ali ya yi tsalle ya kai mishi hari kuma yaci kwalashi ya bugashi da ƙasa ya 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.<ref> Yousfi Al-Gharawi, Mausu'atu ALtrikh Al-Islami, 1438 AH, juzu'i na 4, shafi na 112.</ref>

==== Shakka Kan Zubar Da Cikin Muhsin ====

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 wannann lokacin kuma ya rasu yana jariri.<ref> 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.</ref> 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.<ref> Al-Tusi, Talkhis Al-Shafi, 1382H, juzu’i na 3, shafi na 156.</ref> kamar yadda akwai wasu litattafai na ahlus-sunna da suka nuna ƙarara cewa anyi ɓarin Muhsin ne.<ref> Al-Musawi Al-Khurasan, Al-Muhsin Al-Sibt Mauloud Umm Suqat, 1430 AH, shafi na 119-128.</ref> 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.<ref> Al-Musawi Al-Khurasan, Al-Muhsin Al-Sabt, Mauloud or Suqat, 1430 AH, shafi na 207. ↑</ref>

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

Daga cikin tambayoyi da rashin fahimta a mas'alar shahadar Fatima (S) shi ne cewa abin da ya zo kan wannann mas'ala a litattafan ahlus-sunna na tarihi da hadisi kawai barazanar ƙona gida ce, amma babu batun cewa an ƙona gidan.<ref> Mahdi, Alhujum al baiti Fatima (S), 1425H, shafi 467; Fadlallah Al-Zahra Al-Qudwa, 1421H, shafi na 109-110.</ref> 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."<ref> Mahdi, Alhujum al baiti Fatima (S), 1425H, shafi 467; Fadlallah Al-Zahra Al-Qudwa, 1421H, shafi na 154-=217</ref> 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.<ref> 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.</ref>

Kungiyar marubuta da masu bincike ta Ahlus-Sunnah sun yi shakkun sahihancin isar da sako ga wadannan rahotanni na tarihi.<ref> Al-Madheesh, Fatima bint Annabiyi, 1440H, juzu’i na 5, shafi na 21-35.</ref> 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.<ref> Al-Madheesh, Fatima bint Annabiyi, 1440H, juzu’i na 5, shafi na 80.</ref> 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.<ref> Al-Madheesh, Fatima bint Annabiyi, 1440H, juzu’i na 5, shafi na 63.</ref> abin da ya zo a cikin littafin Al-Imama wa Al-Siyasa a kan cewa ba Ibn ƙutaybah Al-Dinawari ba ne mawallafinsa.<ref> Al-Madheesh, Fatima bint Annabiyi, 1440H, juzu’i na 5, shafi na 79-80.</ref> don inkarin dogaro da maganar Imam Ali (a.s). Har ma Mudheesh ya musanta rubuta littafin Nahj al-Balagha ga Imam Ali (a.s).<ref> Al-Madheesh, Fatima bint Annabiyi, 1440H, juzu’i na 5, shafi na 81</ref> 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).<ref> Al-Madheesh, Fatima bint Annabiyi, 1440H, juzu’i na 5, shafi na 21-35.</ref>

==== Wasu litattafai Sun Bayyana Cewa Rasuwa Ta yi Ba Shahada Ba ====

Daga cikin dalilan da waɗanda suka saɓa da yan shi'a suka yi riƙo da su, akwai 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 ،<ref>ينظر: محسنی، [https://rasekhoon.net/article/show/1559653 «شهادت یا وفات حضرت زهرا سلام‌الله علیها»]، سایت راسخون.</ref> litattafai na tarihi na Ahlus-sunna sun yi amfani da kalmar wafati a kan Umar da Usman a lokacin da su an kashesu ne. hakanan Aɗɗabarasi ya kawo a cikin ɗaya daga maganganun shi ya yin da yake magana kan shahadar [[Imam Husaini (A.S)]].<ref>الطبرسي، الاحتجاج، ج2، ص373؛ نقلا عن محسنی، [https://rasekhoon.net/article/show/1559653 «شهادت یا وفات حضرت زهرا سلام‌الله علیها»]، سایت راسخون.</ref>

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

Daga cikin abubuwan da ahlus-sunna suke kafa hujja da shi kan cewar Faɗima (S) ba shahada ta yi ba, akwai alaƙa a tsakanin imam Ali (a.s) da sauaran halifofi da kuma iyalan gidan shi a cikin wanai littafi mai suna Faɗima  ƴar Annabi marubucin littafi ya yi ƙori ya baiyana cewa Abubakar da Umar sun kasance suna son Faɗima Azzahara sosai.<ref> Duba: Al-Madheesh, Fatima 'bint Annabiyi, 1440, juzu'i na 5, shafi na 89.</ref> 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.<ref> Duba: Al-Madheesh, Fatima ‘bint Annabiyi, 1440H, juzu’i na 4, shafi na 521-523.</ref> Muhammad Nafi'u marubuci ɗan 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 da Usman da Imam Ali (a.s)<ref>[https://www.neelwafurat.com/itempage.aspx?id=lbb185806-154633&search=books «رحماء بینهم»]، سایت نیل و فرات.</ref> kamar yadda ya zo cikin wata maƙala da aka bugata a majallar Nida'ul Islam wacce ake bugawa bayan duk wata huɗu ƙoƙarin nuna wasu abubuwa da suke nuna kyawuntar alaƙa tsakanin Imam Ali (a.s) da sauran halifofi da kuma alaƙar mata da ƴaƴansu da Faɗima (S), kuma  ya yi ƙoƙarin nuna cewa irin wannan alaƙar ba ta dace da musguna mata ba da kuma dukanta da zalintarta.<ref> مرجانی، [http://sunnionline.us/farsi/2016/07/6823 «ارتباط و محبت خلفای ثلاثه با علی و فاطمه رضی‌الله عنهما»]، سایت سنی‌آنلاین.</ref>

Malamin aƙida nan ɗan shi'a Sayyid Murtada wanda ya rasu a shekara ta 436 hijira yayin da yake raddi kan abin da wasu daga cikin marubutan ahlus-sunna suka ce, yace gudunmawar da Imam Ali (a.s) ya kasance yana bawa halifa Abubakar da Umar da Usman ba zai yi wu ba ace kawai sabo da hakan ace yana goyan bayansu ba, sabo da nusar da mutum da kuma faɗakar da shi kan kuskure kan hukunce hukunce da kuma kare musulinci wajibi ne kan wannan malami<ref> Al-Sayyid Al-Murtada, Al-Shafi fi Imama, 1410 AH, juzu'i na 3, shafi na 251.</ref> 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 wannan shawarwarin basa nuna cewa Imam Ali (a.s) yana tare da su halifofin, Shawarar ta su ba ta kasance ta musamman ga Imam ba, a a, suna cikin tarurrukan ne da majalissu na 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 cikinn nesanta daga fagen siyasance ya koma yana aikin noma da haƙar rijiyoyi, kuma idan halifofi suka tuntubi Imam Ali (a.s) don haka babu wata hanya da za ta magance matsalolin da ke tattare da su sai shi.<ref> Labbaf, Danshnameh rawabit  siyasi  hazrat Ali (a.s) wa Khulafa, 1388H, shafi na 73-76.</ref>  

=== Ahlulbaiti Sunsa Sunayan Halifofi Wato Abubakar, Umar Da Usman Ga Ƴaƴansu ===

Wasu daga cikin ahlus-sunna suna cewa  Imam Ali (a.s) ya raɗawa ƴaƴanshi sunayan Abubakar, Umar da Usman, kuma suna ɗaukar wannan magana a matsayin dalili mai ƙarfi wanda yake nuna kyawun alaƙa da dangantaka da soyayya tsakanin Imam Ali (A.S) da su.<ref> Hosseini, “Muqaddimah mutarjim”, Name Khulafa Bar Farzandan Imaman, shafi na 11.</ref> kuma suka ce irin wannan alaka da take a tsakaninsu bai dace ace sune suka sanadiyar yin shahadar Fatima ba, wannan maganar an kawota a cikin wani littafi mai suna Tambayoyin da suka ja matasan Shi'a zuwa gaskiya.<ref> Al-Shahrastani, Al-Tasmiyyat, 1431H, shafi na 12.</ref>

Assayid Ali Ashsharustani ya yi bayani dalla-dalla kan raɗa suna a farkon musulinci da ƙarnoni da suka biyu baya a cikin littafin shi mai suna Raɗa suna tsakanin rangwame da ɗaga ƙafa na Imam Ali (a.s) da amfanin da Umayyawa suka yi da shi, bayan ya ambaci abubuwa ashirin da tara ya kai ga sakamakon cewa; irin wannan sa sunan baya nuni kan kyawun alaƙa tsakanin  Imam Ali (a.s) da halifofi.<ref> Al-Shahrastani, Al-Tasmeyat, 1431H, shafi na 477-488.</ref> 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.<ref> Al-Shahrastani, Al-Tasmiyyat, 1431H, shafi na 98-99.</ref> 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.<ref> Neyshaburi, Al-Musnad Al-Sahih, Dar Ihya’ Al-Tarath Al-Arabi, juzu’i na 3, shafi na 1377.</ref> 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.<ref> Al-Shahrastani, Al-Tasmiyyat, 1431 Hijira, shafi na 427-472.</ref>

Shahararren malamin Ahlus-Sunna Ibni Taimiyyah al-Harrani ya rasu a shekara ta 728 bayan hijira yana ganin cewa sanya sunan wani ba ya nuna soyayya a gare shi, kamar yadda Annabi (s.a.w) da Sahabbai suka yi amfani da sunan kafirai.<ref> Ibn Taimiyyah, Minhaj al-Sunnah, 1406 Hijira, juzu'i na 1, shafi na 41-42.</ref> 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.<ref> Al-Shahrastani, Al-Tasminat, 1431H, shafi na 14.</ref>