Waƙi'ar Fadak

Daga wikishia
Wakirar Fadak yana da alaƙa da Kasidar Fadak, Hudubar Fadak, da Hitan Saba'a.

Waki’ar Fadak, (Larabci: حادثة فدک) kwace Kauyen Fadak Daga Hannun Fatima (S) da Abubakar ya yi bayan wafatin Annabi (S.A.W). Abubakar ya jingina da wani Hadisi daga Annabi (S.A.W) wanda babu wanda ya rawaito wannan hadisi sai Abubakar, ya yi da’awar cewa Annabawa basa barin Gado, sai dai cewa Fatima (S) ta ba shi amsa da cewa tun kafin wafatin Annabi ya yi mata kyautar Kauyen Fadak, sannan ta kawo Imam Ali (A.S) da Ummu Aimana matsayin shaidunta a kan abin da ta fada, kan asasin ra’ayin Malaman Shi’a da wasu ba’ari daga Malaman Ahlus-sunna, bayan Saukar Aya ta 26 Suratul Isra’i an bukaci Annabi (S.A.W) da ya bayar da hakkin Zawil Kurba, sai ya yi kyautar Kauyen Fadak ga Fatima (S).

Ya zo cikin Nakali cewa Abubakar cikin wata takarda ya goyi bayan Mallakar da Fatima take da ita kan Gonar Fadak, sai dai kuma Umar Bn Khaddab ya kwace wannan takarda ya yaga takardar, kan asasin wata riwaya Abubakar bai karbi Shaidun da Fatima ta kawo ba, lokacin da Fatima ta ga ba za su bata Hakkinta da na mijinta ba sai ta tafi Masallacin Annabi (S.A.W) da niyyar yin Huduba, cikin wannan Huduba wacce ta shahara da sunan Hudubar Fadak, ta yi ishara kan kwace Halifancita ta kuma bayyana cewa maganar Abubakar ta cewa ba a gadon Annabawa ta sabawa Alkur’ani, ta kuma yi masa barazanar cewa za ta kai kararsa Kotun Allah Ranar Alkiyama, hakika bayan wannan Waki’a mai tsanani Fatima ta yi fushi da Abubakar da Umar kuma har zuwa ranar Shahadarta bata gushe ba tana fushi da su. Bayan wafatin Annabi (S.A.W) Gonar Fadak ta fada hannun Halifofi ta dunka zagayawa tsakaninsu, na’am wasu ba’arin Halifofi kamar misalin Umar Bn Abdul-Aziz da Mamun Abbasi sun dawo da Fadak ko Ribar da aka samu daga gareta zuwa ga `Ya`yan Fatima (S) duk da cewa daga bayan Halifofin da suka zo a bayansu sun kara kwacewa. Anyi rubuce-rubuce da wallafe-wallafe dangane da Gonar Fadak daga jumlarsu akwai misalin littafin Fadak Fit At-Tarikh rubutun Sayyid Muhammad Baƙir Sadar cikin Uslubi da tsarin warwarar Bayani, Sayyid Sadar cikin wannan littafi neman dawo da Fadak da Fatima ta yi ya bayyana hakan matsayi harsashi na farko cikin Yunkurin da fara gwagwarmayar Fatima (S) kan Masu Mulki kuma ya bayyana hakan matsayin daya daga cikin marhalolin bada kariya ga Imamanci.

Fadak da Matsayin Da Take Da Shi

Asalin Makala: Fadak Fadak wani dan karamin Kauye a kusa da Garin Khaibar [1] akwai nisan kolimita 200 tsakaninsa da Madina [2] a wancan lokacin Yahudawa ne suka kasance suna rayuwa cikin wannan Kauyen, [3] wuri da yake cike akwai tarin Gonaki da Bishiyoyin Dabino Masu tarin yawa [4] bayan wafatin Annabi an samu rikici kan mallakar Fadak, Halifofi sun kwace wannan wuri don Amfanin Halifancinsu, Hazrat Fatima (S) cikin Hudubar Fadak ta tabbatar da cewa mallakarta ce, `Yan Shi’a sun yi Imani kan cewa Fadak kayan Fatima ne da aka kwace mata, kuma wannan Kauye na Fadak wata babbar Alama ce da shaida kan irin zalunci da aka yi mata.

Kyautar Fadak Ga Fatima

Fadak, a lokacin Annabi (S.A.W) an same ta ne bata tare da gwabza yaki tsakanin Musulmai da Yahudawa [5] da wannan dalili ne Annabi (S.A.W) ya bada kyautarta ga Fatima (S) hakika Malaman Muslunci tare da jingina da Ayar Fai’u, sun tafi kan cewa dukiyar da Musulmai suka samo ba tare da gwabza yaki ba dukiya ce da ta kebantu da Annabi (S.A.W) shi kadai. [6] A cewar Jafar Subhani, Malaman tafsiri na Shi’a da wasu jama’a daga Malaman hadisi daga Ahlus-sunna sun nakalto cewa bayan Saukar wannan Aya:

وَآتِ ذَا الْقُرْ‌بَیٰ حَقَّه

Ka bai wa Makusanci Hakkinsa, [7] sai Annabi (S.A.W) ya bai wa Fatima (S) kyautar Fadak [8] Malamai daga Ahlus-sunna misalin Jalalud Addini Suyuti cikin Durrul Al-Mansur [9] Muttaki Hindi cikin Kanzul Al-Ummal [10] Hakim Naishaburi cikin Shawaheed At-Tanzil [11] Kunduzi cikin Yanabi’ul Al-Muwadda [12] da sauran wasu Malaman sun nakalto wannan al’amari. [13]

Alakar Fadak Da Imamanci

Husanini Ali Muntazari Mujtahidin Shi’a wanda ya mutu a shekara 1388 h shamsi ya tafi kan cewa hakika Fadak zangarniyar Imamanci ce, kuma kyautarta ga Fatima ya kasance domin ta zama tushen samun kudin shiga ga Gidan Imamanci, sannan kuma Annabi (S.A.W) ne da kansa ya yi kyautar Fadak ga Fatima (S), ba Mijinta Ali (A.S) ba, don kada cikin sauki su kwaceta [14] Malamin ya kawo riwayar da ya dogara da ita kan wannan fahimta tasa [15] kan asasin wannan Hadisi ne Haruna Abbasi ya bukaci Imam Kazim (A.S) ya ayyana masa iyakokin Kauyen Fadak, Imam cikin Iyakokin da ya ayyana na wannan kauye ya hado da iyakokin garuruwan Halifanci Abbasiyawa [16] koma a ce fiye da haka, sai Haruna Abbasi ya ce to ai idan hakane babu abin da ya rage mana [17] haka zalika cikin riwayar da Ummu Aimana ta nakalto hakika Fatima ce da kanta ta nemi Annabi (S.A.W) ya bata Kyautar Fadak domin idan nan gaba wata bukata ta taso mata sai ta yi amfani da ita cikin kawar da bukatar. [18]

Masadir Din Fadak Da Neman Hakki da Fatima Ta Yi

Fadak ta kasance a hannun Fatima (S) har zuwa lokacin wafatin Annabi (S.A.W) akwai wakilanta da Ma’aikata da suke aiki a wannan wuri [19] bayan Abubakar ya zama Halifa sai ya shelanta cewa Fadak ba mallakar kowa ba ce, sai ya kwace ya mallakawa Halifanci ita [20] tsawon Mulkinsa da na Umar Bn Khaddab [21] da Usman [22] ba a dawowa da Iyalan Annabi (S.A.W) Fadak ba.

Neman Hakkin Fatima

Bayan Kwace Fadak, Fatima ta nemi Abubakar ya bata kayanta, sai Abubakar ya ce: ya ji daga Bakin Annabi (S.A.W) yana cewa Bayan Wafatinsa Dukiyarsa ta baki dayan Musulmai ce shi bai bar wani abu da za a gada ba [23] Fatima ta bashi amsa: Hakika Mahaifina tun yana raye ya min kyautar wannan dukiya, sai Abubakar ya nemi ta kawo Shaidu kan wannan da’awa da ta ke yi, a nakalin wasu Masadir Fatima (S) ta kawo Hazrat Ali (A.S) da Ummu Aimana Matsayin Shaidunta kuma sun bada shaida kan maganarta [24] wasu ba’arin Nakalin Kuma ta kawo Ummu Aimana da Wasu ba’ari Mutane [25] haka kuma a wani nakalin ance Imam Ali (A.S) da Hassan da Husaini (A.S) [26] sune suka bada Shaida, sai dai cewa Abubakar ya karbi Shaidar ya kuma rubuta takarda cewa kada wanda ya taba Fadak, bayan Fatima (S) ta fita daga majalisin sai Umar ya kwace takardar da Abubakar ya rubuta ya kuma take ya yaga ta [27] na’am a wasu Masadr din daga Ahlus-sunna ya zo cewa Abubakar bai karbi Shaidun da Fatima ta kawo ba, sai ya ce ta je ta kawo Maza guda biyu Shaida [28] Ibn Abil Al-Hadid Mu’utazili yana cewa (na tambayi Ibn Fariki Malami a makarantar Yammacin Bagdad shin Fatima gaskiya take fadi kuwa? Ibn Fariki ya ce eh gaskiya ta fada sai na ce to mai ya sa Abubakar bai bata Hakkinta ba? Sai ya ce idan ya bata gobe ma za ta zo ta nemi sai an bawa Mijinta Hakkinsa na Halifanci kuma Abubakar ba zai iya kin karbar maganarta ba saboda ai jiya ya karba ba tare da shaida ba kan Fadak) cikin cigaban maganar Ibn Abil Al-Hadid Ya rubuta cewa: Ibn Fariki duk da cewa cikin barkwanci ya yi wannan maganar, amma dai maganarsa daidai ce ba kuskure [29] Cikin littafin Al-Ikhtisas, kan asasin wata riwaya daga Imam Sadiƙ (A.S) ya kawo Waki’ar Barin cikin Muhsin cikin Waki’ar nuna rashin amincewa da kwace Fadak da ta aka yi mata [30] sai dai Masadir din Tarihi suna ganin anyi barin cikin Muhassin a lokacin Waki’ar Kai Hari a kan Gidan Fatima (A.S) [31]

Kafa Hujjar Abubakar Kan Cewa Annabawa Basa Barin Gado

Asalin Makala: Mu Jama’ar Annabawa Bama Barin Gado An bada rahoto cewa cikin amsar da Abubakar ya bayar kan neman Hakkin da Fatima ta yi, ya ce: na ji daga bakin Annabi (S.A.W) yana cewa: (Mu Annabawa bama barin Gado abin da ya rage daga dukiyarmu Sadaka ce) [32] a kishiyantarsa Hazrat Fatima (S) cikin Hudubar Fadak ta yi ishara da ayoyi daga Alkur’ani da suke Magana kan gadon Annabawa, [33] sannan ta bayyana cewa maganar Abubakar ta sabawa ayoyin Alkur’ani, [34] Malaman Shi’a sun ce wannan Hadisi babu wanda ya nakalto a bakidayan Sahabbai sai Abubkar shi Kadai. [35] An nakalto cewa lokacin da Usman ya samu Halifanci, A’isha da Hafsa sun je wajensa kuma sun nemi ya basu daga abin da Mahaifansu (Halifa na Farko da na biyu) suka kasance suna ba su, shi ma ya ba su, sai Usman ya ce na rantse da Allah ba zan baku ba… ashe baku ne kuka bada shaida a wurin Mahaifanku ba cewa Annabawa basa barin Gado, wancan Rana kun bada shaida kan ba a gadon Annabawa amma yau kuma kuna neman a baku gadon Annabi (S.A.W)?! [36]

Jafar Subhani game da dalilin kwace Fadak:
Tsoron karfin tattalin arzikin Imam Ali (A.S) na daya daga cikin dalilan da suka sa aka kwace Fadak, domin Imam (A.S) yana da dukkan sharudda na shugabanci, da iliminsa, da takawa, kusanci ga Manzon Allah (S.A.W). ) kuma shawarwarin da ya bayar ba za su iya inkarinsu ba, domin ba zai yiwu a raba Imami irin wannan sharudda ba, don haka don raunana iyalan gidan manzon Allah da matsayin Sayyidina Ali (a.s), sai suka kwace Fadak. daga hannun ma'abocinta na haqiqa da sanya iyalan gidan Manzon Allah (SAW) dogaro da tsarinsu. An yi amfani da wannan batu a cikin zance na Umar da Halifa. Ya ce wa Abubakar: Mutane bayin duniya ne ba su da wata manufa. Ka kar6i khumusi da ganima daga Ali ka kwace Fadak daga hannunsa, domin idan mutane suka ga hannunsa babu su mika maka wuyakomai sai su yi watsi da shi su yi maka ruku’u.

[37]

Hudubar Fadak

Asalin Makala: Hudubar Fadak Bayan rashin samun nasarar Kwato Hakkinta daga Hannun Abubakar sai Fatima (S) ta tafi Masallacin Annabi ta karanta Hudubar cikin taron mutane daga Sahabbai cikin bayaninta a hudubar Fadak [38] ta yi Magana kan kwace Halifanci da maganar Abubakar na cewa Annabawa basa barin Gado ta karyata wannan Magana tasa, a kan asasin wacce doka ka haramta mini Gadona daga Babana? Shin ayar Alkur’ani ta gaya maka haka ?! daga karshe dai ta kai kararsa a Kotun Allah a Ranar Alkiyama, wannan al’amari ya sanya Sahabban Annabi (S.A.W) cikin Tambaya wai me yasa suka yi shiru kan wannan zalunci haka, Fatima (A.S) ta ce: Abin da Abubakar da Mutanensa suka aikata karya Rantsuwa ne, sannan ta rufe hudubar ta da fadin, abin kunyar aikin da suka aikata zai ta binsu sannan Ranar Alkiyama wuta ce Makomarsu. [39]

Fushin Fatima har Karshen Rayuwa Kan Kwace Hakkinta

Kan asasin wata riwaya da a ka nakalto daga littafin Sahihu Bukhari daya daga Sihahu Ahlus-sunna ya zo cewa Hazrat Fatima (S) bayan waki’ar kwace Fadak ta yi Fushi da Abubakar da Umar kuma har ta yi shahada bata gushe tana fushi dasu [40] a wata riwayar da ta zo ta kunshi wannan ma’anar an nakalto cewa [41] Abubakar da Umar sun je wajen Fatima (A.S) domin samun yardarta sai dai kuma cewa bata ma yarda ta gana da su, a lokacin da suka je ganin nata ta kara jaddada musu Hadis Bad’atu wanda Annabi (S.A.W) ya fada kan sha’aninta da matsayinta, hakika bata yarda da su ba. [42]

Martanin Imam Ali (A.S)

Kan asasin wata riwaya da ta zo cikin Bihar-Anwar an nakalto cewa bayan kwace Fadak, Imam Ali ya tafi Masallaci ya nuna rashin Amicewarsa ga Abubakar, da wane Dalili za a kwace mata abin da Annabi (S.A.W) ya bata da kansa, sai Abubakar ya nemi su kawo Shaidu biyu Adalai, sai Imam Ali (A.S) ya gaya masa cewa idan aka samu abu a hannun Mutum sai wani mutum daban ya yi da’awar cewa ba nasa bane to shi wanda ya yi da’awar ne zai kawo dalili da Shaida bawai Fatima da tuntuni Fadak tana Hannunta ba, [43] Imam Ali (A.S) a cigaba da bayani ya karanta Ayar Tadhir ya kuma karbi ikirarin Abubakar kan cewa lallai wannan aya ta sauka ne kan sha’anin Imam da iyalansa. Bayan nan kuma ya Tambayi Abubakar shin idan Shaidu guda biyu suka bada Shaida kan cewa Fatima ta aikata Alfasha me za ka yi? sai Abubkar ya ce zan tsayar da Haddi kanta, Imam ya ce: kan wannan asasi hakika kai ka rinjayar da shaidar Mutane kan shaidar Allah zaka Kafirta [44] cikin littafin Al-Ihtijaj Ɗabarasi an nakalto wata wasika da Imam Ali ya yi kan Abubakar cikinta ya yi amfani da kausasan Lafuzza da barazana ga Abubakar, da kuma Magana a kan kwace Halifanci [45] Hatta lokacin Halifancin Imam Ali (A.S) Fadak ta kasance a hannun Makiyansa duk da cewa Imam ya yi Imani kan cewa abin da Halifofin da suka gabace shi suka aikata zalunci ne da kwace amma dai ya barwa Allah, [46] sannan game da cewa menene ya hana Imam Ali (A.S) kwato Fadak da dawo da ita ga Ahlil-Baiti (A.S) akwai wata riwaya cikin littafan hadisi, daga cikin dalilai Imam Ali (A.S) hakika cikin Huduba ya yi bayani yana cewa: idan na bada umarni ku dawo da Fadak zuwa hannun Magadan Fatima (S) na rantse da Allah Mutane za su watse daga wurina [47] haka zalika cikin wani Hadisi daga Imam Sadiƙ (A.S) ya zo cewa Imam Ali (A.S) cikin wannan mas’ala ya yi koyi da Annabi (S.A.W) a Ranar Fatahu Makka gidan da aka Kwace shi daga hannun Annabi (S.A.W) bisa zalunci kafin Fatahu Makka, bayan ya yi Fatahu Makka bai dawo da shi ba, [48] Cikin wasikar Imam (A.S) zuwa ga Usman Bn Hanif dangane da Fadak da Alkalanci kanta ya zo cewa: (babu abin da ya rage a hannunmu cikin duniyar nan sai Fadak, amma Mutane suka nuna halin rowa kan wannan wuri, su kuma Mutane Masu karamci suka kau da idanu daga barinta, Ubangiji ne Mafi iya Alkalanci, me za mu yi da Fadak ta na hannunmu ne ko bata hannunmu daidai lokacin da Kabari ne matsugunin `dan Adam a gobe) [49]

Hadafin Kwace Fadak da Neman Fadak

Sayyid Muhammad Baƙir Sadar cikin littafin Fadak Fit At-Tarikh ya tafi kan cewa neman dawo da Fadak bata kasance Mas’ala ta daidaikun Mutane da rigima kan abun duniya ba bari dai wani nau’i ne na shelanta rashin amincewa da Mulkin da ake a zamani da nuna rashin halascin hukumar da take shugabanci, ma’ana Sakifa [50] Malamin ya bayyana cewa neman dawo da Fadak wani Harsashi ne na bude kofar yunkuri da Gwagwarmayar Fatima (S) kan hukuma kuma daya ne daga cikin marhalolin bada kariya ga Imamanci da wilaya [51] Sayyid Jafar Shahidi Masanin Tarihi wanda ya mutu shekara ta 1386 ya tafi kan cewa hadafin Fatima kan neman dawo da Fadak shi ne tsayawa kan raya sunnar Annabi (S.A.W) da tsayar da Adalci, da nuna damuwarta kan kokarin da ta ga wasu suna yin na dawo da al’adun Jahiliyya. [52] A cewar Ayatullahi Mukarim Shirazi daya daga cikin Maraji’an Taklidin Shi’a, hakika Halifofi sun kwace Fadak ne don gudun kada ta zama mabubbugar karfi da kudura ga Imam Ali da Iyalansa [53] Malamin ya dogara da wata riwaya daga Imam Sadiƙ (A.S) [54] kan asasin haka ne bayan Abubakar ya zama Halifa Umar ya bukaci ya karbe Fai’u da Khumusi da Fadak daga hannun Ali da iyalansa, saboda idan Mabiya Ali (A.S) suka ga ya hakura bai dauki Mataki ba kan wanann abu da a kayi masa to za su dawo wurin Abubakar . [55]

Dawo da Fadak Hannun `Ya`yan Fatima (A.S)

Fadak a zamanin Umayyawa da Abbasiyawa ma ta kasance a hannun Halifofi, a lokacin ba’arin wasu Halifofi kadai a dan takaitaccen wani lokaci a ka dawo da ita zuwa Hannun `Ya`yan Fatima (S) 1.zamanin Halifanci Umar Bn Abdul-Aziz Umawi. [56] 2. zamanin Halifancin Saffahu Abbasi. [57] 3. zamanin Halifancin Mahadi Abbasi. [58] na’am a wasu rahotanni an bayyana cewa Imam Kazim (A.S) ya nemi a dawo da ita amma tare da haka Mahadi Abbasi yaki dawo da ita.[59] 4. zamanin Halifancin Mamun Abbasi. [60] Bayan Mamun, Sarki Mutawakkil Abbasi ya sake bada umarni an kara kwace Fadak [61] a cewar Majlisi Kufa’i cikin littafin (Fadak Az Gasab ta Takrib) aksarain litattafan Tarihi bayan zamanin Mutawakkil basu kawo batun Waki’ar Fadak ba, [62] Di’ibal Kuza’i wanda ya mutu shekara ta 246 h Kamari bayan dawowar Fadak hannun `Ya`yan Fatima (S) ya rera waka, gabar farkon wakar ta kasance kamar haka:

اَصْبَحَ وَجْهُ الزَّمانِ قَدْ ضَحِکاً بِرَدَّ مَأْموُنُ هاشِمَ فَدَکاً

Fuskar Zamani ta yi dariya saboda Mamun ya dawowa da Hashimawa Fadak. [63]

Kallo da Ido Daya

  • Fadak Fit At-Tarikh, talifin Sayyid Muhammad Baƙir Sadar littafi ne da aka wallafa cikin Harshen Larabci cikin tsarin warwarare Bayanai dangane da Waki’ar Fadak, an tarjama wannan littafi zuwa Harshen Larabci da taken (Fadar dar Tarikh)
  • Fadak wal-Awali Awil Al-Hawa’itul As-Saba’ati Fil Al-Kitabi was-As-Sunna wat At-Tarikh wal Adabi, talifin Sayyid Muhammad Baƙir Husaini Jalali wanda aka Haifa a shekara 1324 h shamsi. Cikin wannan littafi ya kawo takaitaccen Tarihi Fadak da inda take, da kuma abin da ya faru dangane Kwaceta, da kuma Bahasin hadisi da Kalam da yake da dangantaka da ita <a class="external text" href="https://www.mehrnews.com/news/4836530">«دغدغه فاطمه(س) نجات میراث نبوت بود/ نگاهی تاریخی به خطبه فاطمی»</a> wannan littafi shi ne littafi da ya samu girmamawa a shekara 1385 matsayin littafin shekarar wilaya. [64]
  • As-sakifa wal-Fadak talifin Abubakar Ahmad Bn Abdul-Aziz Jauhari, binciken Muhammad Hadi Amini, Tehran, Maktab An-Nainawa Al-Hadisa, 1401 h Kamari.
  • Fadak Dar Faraze Wa Nashib: Bincike kan Fadak da amsoshi zuwa ga wani Dalibi daga Ahlus-Sunna: Talifin Ali Husaini Milani Qum, Al-Hakayik, 1386 h shamsi
  • Fadak wa Baztabhaye Tariki wa Siyasi An, talifin Ali Akbar Hasani, Qum Congress Hazara Shaik Mufid

Bayanin kula

  1. ↑ Yaqut Hamavi, Mujamul Al-Baldan, 1995, juzu'i na 4, shafi na 238.
  2. ↑ https://www.google.com/maps/dir/24.5338818,39.6927797/Fadak,+Al+Hait+Saudi+Arabia/@24.7029419,39.4476298,9.71z/data=!4m9!4m8!1m0!1m5!1m1!1s0x1598e61c1403b5e7:0xa8b61eb1098da93e!2m2!1d40.4758186!2d25.979293!3e0
  3. ↑ Bladi, Ma'ajm Ma'alim al-Hijaz, 1431 AH, juzu'i na 2, shafi na 206 da 205 da juzu'i na 7, shafi na 23;Sobhani, “Hawadis Sale haftom Hijiri: Labarin Fadak”, shafi na 14.
  4. ↑ Duba Yaqut Hamavi, Mujamul Al-Buldan, 1995, juzu'i na 4, shafi na 238.
  5. ↑ Tabari, Tarikh al-Umam wa al-Muluk, 1387H, juzu'i na 3, shafi na 15.
  6. ↑ Misali, duba Fakhr Razi, Mufatih al-Ghaib, 1420 AH, juzu'i na 29, shafi na 506; Tabatabaei, Al-Mizan, 1417 AH, juzu'i na 19, shafi na 203.
  7. ↑ Suratul Isra: aya ta 26
  8. ↑ Sobhani, Forough Velayat, 1380, shafi na 219.
  9. ↑ Siyuti, Addurul Al-Manthor, Beirut, juzu'i na 2, shafi na 158 da juzu'i na 5, shafi na 273.
  10. ↑ Motaghi Hindi, Kanz al-Umal, [Bita], juzu'i na 2, shafi na 158 da juzu'i na 3, shafi na 767.
  11. ↑ Hakim Haskani, Shawaheed Al-Tanzil, Al-Tabb da Al-Nashar Est., Mujalladi na 1, shafi na 439 da 441
  12. ↑ Kundozi, Yanabi Al Mouda, 1422 AH, Mujalladi na 1, shafi na 138 da na 359.]
  13. ↑ Duba Hosseini Jalali, Kitab Fadak wa Al-Awali, 1426 AH, shafi na 146-149.
  14. ↑ Montazeri, Kudube Hazrat Fatima Zahra (S) wa Majaraye Fadak, 2006, shafi na 393.
  15. ↑ Montazeri, Kudube Hazrat Fatima Zahra (S) wa Majaraye Fadak, 2006, shafi na 394
  16. ↑ Qurashi, Hayat al-Imam Musa bin Jafar, 1429 AH, shafi na 472.
  17. ↑ Ibn Shahr Ashub, Manaqib Al Abi Talib, 1379 Hijira, Mujalladi na 4, shafi na 320-324.
  18. ↑ Shaykh Mofid, Al-Ikhtesas, 1413 AH, shafi na 184.
  19. ↑ Tabarsi, al-Ihtjaj, 1403 AH, juzu'i na 1, shafi na 90; Sayyid Jafar Morteza, Sahih, 1426 Hijira, Mujalladi na 18, shafi na 241.
  20. ↑ Kulaini, Al-Kafi, 1363, juzu'i na 1, shafi na 543; Sheikh Mofid, al-Muqni'a, 1410 AH, shafi na 289 da 290.
  21. ↑ Balazri, Fatuh Al-Buldan, 1956, juzu'i na 1, shafi na 36.
  22. ↑ Duba Ibn Qutaiba, al-Maarif, shafi na 195.
  23. ↑ Balazri, Futuhul al-Buldan, 1956, shafi na 35-36.
  24. ↑ Halabi, Al-Sirah al-Halabiyyah, 1971, juzu'i na 3, shafi na 512.
  25. ↑ Fakhr Razi, Mufatih al-Ghaib, 1420 AH, juzu'i na 29, shafi na 506.
  26. ↑ Eiji, Al-Mawakif, 1997, juzu'i na 3, shafi na 608.
  27. ↑ Kulaini, Al-Kafi, 1363, juzu'i na 1, shafi na 543; Duba Halabi, Al-Sirah al-Halabiyyah, 1971, juzu'i na 3, shafi na 512.
  28. ↑ Balazri, Futuhul al-Buldan, 1956, juzu'i na 1, shafi na 35.
  29. ↑ Ibn Abi al-Hadid, Sharh Nahj al-Balagha, 1404 AH, juzu'i na 16, shafi na 284.
  30. ↑ Sheikh Mufid, Al-Ekhtasas, 1413H, shafi na 185.
  31. ↑ Misali, Masoudi, Isbatul Wasiyya, 1426H, shafi na 146
  32. ↑ Bukhari, Sahihul Bukhari, 1422H, juzu'i na 4, shafi na 79.
  33. ↑ Misali, dubi Suratu Namlu, aya ta 16; Suratul Maryam, aya ta 5 da ta 6.
  34. ↑ Tabarsi, al-Ihtijaj, 1403 AH, juzu'i na 1, shafi na 107 da na 108.
  35. ↑ Duba: Sobhani, Forough Velayat, 1380, shafi na 242.
  36. ↑ Tabari, al-Mustarashd, 1415 AH, shafi na 597; Halabi, Al-Karim al-Maarif, 1404H, shafi na 286.
  37. ↑ Sobhani, Forough Velayat, 1380, shafi na 205-206.
  38. ↑ Erbali, Kashf al-Ghumma, 1421 AH, juzu'i na 1, shafi na 353-364.
  39. ↑ Tabarsi, Al-Ihtijaj, 1403 AH, Juzu'i na 1, shafi na 107 da na 108.
  40. ↑ Bukhari, Sahihul Bukhari, 1422H, juzu'i na 4, shafi na 79.
  41. ↑ Duba: Muslim, Sahih Muslim, Ihya Turas, Juzu'i na 3, shafi na 1380.
  42. ↑ Ibn Qutaiba, Al-Imamah wa Al-Siyasah, 1382 H., juzu'i na 1, shafi na 31.
  43. ↑ Majlisi, Bihar al-Anwar, 1403 AH, juzu'i na 29, shafi na 124.
  44. ↑ Majlesi, Bihar al-Anwar, 1403 AH, juzu'i na 29, shafi na 125.
  45. ↑ Tabarsi, al-Ihtijaj, 1403 AH, juzu'i na 1, shafi na 95.
  46. ↑ Ostadi, "Fadak", shafi na 391-392; Ibn Abi al-Hadid, Sharh Nahj al-Balagha, 1404 AH, juzu'i na 16, shafi na 208.
  47. ↑ Kulaini, Al-Kafi, 1363, juzu'i na 8, shafi na 59
  48. ↑ Majlesi, Bihar al-Anwar, 1403 AH, juzu'i na 29, shafi na 396.
  49. ↑ Ibn Abi al-Hadid, Sharh Nahj al-Balagha, 1404 AH, juzu'i na 16, shafi na 205-208.
  50. ↑ Sadr, Fadak Fi al-Tarikh, 1415 AH, shafi na 63-66.
  51. ↑ Sadr, Fadak Fi al-Tarikh, 1415 AH, shafi na 113-117.
  52. ↑ Shahidi, Az zabane Ali, 1377, shafi na 37.
  53. ↑ Makarem Shirazi, Payam Amirul Mominin, 2006, juzu'i na 10, shafi na 202
  54. ↑ Duba Allameh Majlesi, Bihar al-Anwar, 1403 AH, juzu'i na 29, shafi na 194.
  55. ↑ Makarem Shirazi, Payam Amirul Mominin, 2006, juzu'i na 10, shafi na 202.
  56. ↑ Ibn Asaker, Tarikh Madinar Dimashku, 1415 AH, juzu'i na 45, shafi na 178 da 179; Balazri, Fatuh al-Baldan, 1956, shafi na 36.
  57. ↑ Allameh Hilli, Nahj al-Haq, 1982, shafi na 357.
  58. ↑ Allameh Hilli, Nahj al-Haq, 1982, shafi na 357
  59. ↑ Tusi, Tahzeeb al-Ahkam, 1407 AH, juzu'i na 4, shafi na 149.
  60. ↑ Balazri, Fatuh al-Baldan, 1956, juzu'i na 1, shafi na 37 da 38.
  61. ↑ Balazri, Fatuh al-Baldan, 1956, juzu'i na 1, shafi na 38.
  62. ↑ Majlesi Kopai, Fadak dAz Gasab ta Takrib, 2008, shafi na 139.
  63. ↑ Yaqut Hamvi, Ma'jam al-Baldan, 1995, juzu'i na 4, shafi na 239
  64. ↑ DabirKhune Kitabe Sale Wilayat, Pajhwok Haq, 2006, shafi na 89-95.

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