Waƙi'ar Saƙifatu Bani Sa'ida

Daga wikishia
Wannan ƙasida ce dangane da waƙi'ar saƙifatu bani sa'ida. domin mahallai mai ɗauke da wannan suna ku duba: Saƙifa Bani Sa'ida

Waƙi'ar saƙifatu bani sa'ida, (Larabci: واقعة سقيفة بني ساعدة) wata waƙi'a ce da ta faru bayan wafatin Manzon Allah (S.A.W) a shekara ta 11 bayan hijira, a waƙi'ar ne aka zaɓi Abubakar matsayin halifan musulmi, bayan wafatin Annabi Muhammad (S.A.W) lokacin Imam Ali (A.S) da wasu ba'arin sahabbai suka shagaltu da shirya jana'izar domin binne Annabi (S.A.W) a daidai wannan lokaci ne aka samu wasu adadi mutane daga ansar ƙarƙashin jagorancin Sa'ad ɗan Ubada shugaban ƙabilar kazraj suka taru a saƙifa bani sa'ida domin zaɓar wanda zai kasance shugaba bayan Annabi (S.A.W).

A ra'ayin ba'arin malaman tarihi, da farko dai wannan taro na mutanen madina sun shirya ne shi da niyyar zaɓen wanda zai zama shugabansu a garin madina, sai dai cewa bayan zuwan muhajirun cikin wannan taro sai aka fara samun jayayya tsakanin juna game da ayyana halifan Manzon Allah (S.A.W) domin shugabantar al'ummar musulmi, daga ƙarshe dai ta ƙare da zaɓar Abubakar tare da yi masa bai'a a matsayin halifan musulmi, bisa naƙalin madogaran tarihi, ƙari kan Abubakar da ya kasance ya wakilci muhajiruin, Umar ɗan Khaɗɗab da Abu Ubaida Jarra su ma sun halarci wannan taro.

Ahlus-sunna cikin ƙoƙarinsu na halasta halifanci da hukumar Abubakar sun jingina da ijma'i, daidai lokacin da litattafan tarihi suka hakaito cewa zaɓen Abubakar matsayin halifa bai samu amincewa dukkanin musulmi a wancan lokaci. Bayan wannan waƙi'a wasu mutane misalin Ali (A.S), Faɗima (S), Fadlu da Abdullahi ƴaƴan Abbas baffan Annabi da kuma ba'arin sahabbai misalin Salmanul Farisi, Abu Zar Gifari, Miƙdad ɗan Amru, Zubairu ɗan Awwam da Huzaifatu ɗan Yaman basu amince da zaɓen da aka yi a saƙifa ba. ƴan shi'a suna ganin taron saƙifa da sakamakonsa ya saɓawa maganar Annabi (S.A.W) musamman a ranar ghadir khum, wace ta ginu kan cewa Ali (A.S) shi ne halifa magajin Annabi (S.A.W).

Madogaran tarihi sun bada rahoto na waƙi'ar saƙifatu bani sa'ida . haka nan akwai rubuce-rubuce da bincike tare da fashin baƙi da aka yi kan wannan waƙi'a, haka zalika turawa masu bincike kan muslunci (Oreintialist) misalin Henry Lawmans, Caitani da Wilfred Madelong suma ba a barsu a baya sun talifofi tare da naƙali da bincike game da waƙi'ar saƙifatu bani sa'ida. littafin the succession to Muhammad wanda Wilfred madelong ya rubuta da kuma The power triangle theory na Henry Lawmans, suna daga cikin sanannun rubuce-rubuce da turawa suka game da saƙifatu bani sa'ida.

Wurin Da Waƙi'ar Ta Faru

Tushen ƙasida: Saƙifa Bani Sa'ida

Saƙifa wani wuri ne mai kama da dandamali ko inuwa da ƙabilun larabawa suke taruwa a wurin domin yin shawara kan batun da ya game dukkaninsu.[1] wannan shi ne dai saƙifa wace bayan wafatin Annabi (S.A.W) wasu ba'arin muhajirun da ansar suka taru a wannan wuri, wuri da ya ta'allaƙa da ƙabilar bani sa'ida daga kazraj mazauna garin madina, tun kafin hijirar Annabi (S.A.W) sun kasance suna yin taro a wannan waje, bayan hijira zuwa madina tsawon shekara goma an manta da wannan wuri sai bayan wafatin Annabi (S.A.W) lokacin da muhajirun ansar suka taru a wannan wuri domin ayyana magajin Annabi (S.A.W), sannan aka sake sabunta yin taro a wannan wuri.[2]

Sharhi

A cewar Wilfred madelong (Wanda aka haifa shekara 1930 miladi) masanin muslunci mutumin ƙasar jamus, asalin riwayar game da taron saƙifatu bani sa'ida yana komawa zuwa ga Abdullahi ɗan Abbas da Umar ɗan Khaɗɗab, sauran dukkanin riwayoyi an naƙalto su ne daga gare su ko kuma su ne asalinsu, waɗannan riwayoyi sun ɗan samu canji ɗan ƙanƙanin cikin silsilar marawaita daban-daban, Ibn hisham, Muhammad Ibn Jarir ɗabari, Abdur-razaƙ ɗan Hammam, Muhammad ɗan Isma'il Bukhari da Ibn Hanbal sun naƙalto wannan labari.[3]

Bayan samun labarin rasuwar Annabi (S.A.W) wasu adadin mutane daga ansar sun taru a saƙifatu bani sa'ida domin yanke shawara game da halin da suke ciki kan mas'ala magajin Manzon Allah (S.A.W), daidai da abin da ya zo cikin madogaran tarihi a farkon zaman taron Sa'ad ɗan Ubada shugaban ƙabilar kazraj sakamakon tsananin rashin lafiya bai samu dama ba sai ɗansa ne ya yi magana da yawunsa bayan ambato dalilai ya bayyana cewa su ansar su ne suka fi kowa cancanta da halifancin Annabin muslunci, kuma ya kirasu da karɓi sitiyarin gudanar da al'amura, sauran waɗanda suka halarci wannan taro duk suka goyi bayan maganarsa tare da shelanta cewa sun zaɓi Sa'ad ɗan Ubada matsayin shugabansu, kuma suka ƙarfafa cewa lallai ba za su wani aiki ba saɓanin ra'ayi da tunaninsa.[4] sai dai cewa wasu ba'ari daga mutane a wannan taro sun bijiro da tsammanin cewa muhajirun ba za su amince da wannan hukunci ba, sun ambaci cewa akwai zaton cewa muhajirun ba za su miƙa wuya ga hukuncin da suka yanke ba, wanda hakan ya kawo tunani zaɓar shugaba daga guda biyu ɗaya daga muhajirun ɗaya daga ansar.[5]

Labarin taron da ansar suka shirya a saƙifa ya je kunnen Abubakar da Umar, bayan samun wannan labari suka miƙe suka tafi wurin taro tare da rakiyar Abu Ubaida Jarra, shigar su wurin wannan taro ke da wuya sai Abubakar tare da katse maganar da Umar ya fara ya ɗauki mataki cikin bayanai da ya yi tare da bijiro da fifitar muhajirun da cancantuwarsu da halifancin Annabi (S.A.W) sakamakon kasancewarsu ƙuraishawa.[6] maganar Abubakar ta samu masu goyan da kuma waɗanda suka nuna rashin amincewa da ita, a wannan taro an samu waɗanda suka nuna cewa Ali (A.S) shi ne ya fi kowa cancanta, kuma ba za su yi bai'a ga wani mutum komabayansa ba.[7] sai dai cewa daga ƙarshe Abubakar ya gabatar da Umar da Abu Ubaida matsayin waɗanda suka fi dacewa da wannan muƙami, su biyun cikin bayaninsu sun nuna rashin amincewarsu da shawarar Abubakar.[8]

A rahotan tarihin ɗabari (Wanda aka rubuta a shekara ta 303 bayan hijira), Umar ɗan Khaɗɗab daidai wannan lokaci sai ya tashi yace: a wannan lokaci hayaniya ta kaure kowanne ɓangare sun miƙe suna ta surutu bama a fahimtar mai suke faɗa, sai na ji tsoron saɓani ka da ya haifar rarrabuwar kai da tsinkewar zare, da wannan dalili ne na cewa da Abukara miƙo hannunka in yi maka bai'a; sai dai cewa kafin hannun Umar ya isa kan hannun Abubakar, sai Bashir ɗan Sa'ad kazraji daga abokan adawar Sa'ad ɗan Ubada ya yi wuf ya ɗora hannunsa kan hannun Abubakar ya yi masa bai'a.[9]

Bayan nan ne sai dandazon mahalarta saƙifa suka dinga turmutsitsi cikin yiwa Abubakar bai'a, saboda tsananin cunkuso da turmutsitsi sai da ta kai ga sun tattake Sa'ad ɗan Ubada tare da cewa yana fama da rashin lafiya. Wannan lamari ya haifar da rigima tsakanin Umar da ƙaisu ɗan Sa'ad sai dai cewa Abubakar ya shiga tsakiya ya raba wannan rigima.[10]

Munazarori A Saƙifa

A filin Saƙifa an yi doguwar munazara da musayen ra'ayi tsakanin ansar da kuma muhajirun da suka riske daga baya, kowa ya dinga faɗar ra'ayinsa da yadda yake kallon lamarin, amma dai maganar Abubakar da mutanensa ta fi tasiri cikin waɗanda aka naƙalto maganarsu a tarihi su ne kamar haka:

  • Sa'ad ɗan Ubada: shi ne wanda ya fara magana tun farko fara taro gabanin zuwan Abubakar da mutanensa sai dai cewa sakamakon rashin lafiya da kwarin jiki ya hannunta maganarsa ta hannun ɗansa, muhimman abubuwa da maganarsa ta ƙunsa: Ambato falalolin ansar da tarihinsu, fifitarsu kan sauran jama'ar musulmi, hidimar da suka yiwa muslunci da Annabi (S.A.W) da nuna yardar da Annabi (S.A.W) kansu lokacin wafatinsa, da wannan dalilai da shaidu ne Sa'ad ɗan Ubada yake ganin ansar sun fi kowa dacewa da halifanci, sannan ya gayyace su da su fito su ja ragama al'amura, tare da bayyana cewa shawarar zaɓar shugaba daga ɓangarori ɓangaren ansar da ɓangaren muhajirun, gurguwar shawara ce da kuma ja da baya.[11]
  • Abubakar: maganarsa ita ce ta ayyana makoma da natijar wannan taro na saƙifa, ya yi bayani karo daban-daban a wannan wuri kulasa da takaice bayanansa: bayyana fifikon muhajirun kan ansar, gabatar muhajirun cikin gasgata saƙon Annabi (S.A.W) gabata cikin imani da ibada, dangantaka ta nasaba da abokantaka da Annabi, muhajirun su ne mafi cancantuwa ga halifancin Annabi, saboda waɗannan dalilai, cancanta da tarihin ansar cikin riƙe muƙamai ma'aikatun gwamnati amma banda ragamar gwamnati, hani kan jayayya da halifancin muhajirun.[12]
  • Habab ɗan Munzir: ya yi magana karo biyu zuwa uku a saƙifa, dukkanin maganganunsa sun tattara ne kan zuga da barazana kan muhajirun musammam Abubakar da Umar.[13] tare da ƙarfafa ɗaukar shawara zaɓar shugaba daga kowanne ɓangare daga ɓangarorin guda biyu.[14]
  • Umar ɗan Khaɗɗab: a galibin bayaninsa ya goyi bayan maganganun Abubakar tare da kafa shaida kan tabbatar da su, ba'arin dalilansa sun kasance: tabbatar da cewa larabawa basa adawa da halifanci iyalan Annabi (S.A.W). rashin yiwuwat zaɓen shugabanni biyu a lokaci guda daga ɓangarrori biyu, saboda takubba biyu ba za su taɓa shiga kube guda ɗaya ba.[15]
  • Abu Ubaida Jarra: ya ja kunne ansar da su gujewa canja addini da rusa tushe da asasin haɗin kan musulmai.[16]
  • Abdur-rahman ɗan Aufi: ya tunatar da muƙami da falalar mutanen misalin Sayyidina Ali (A.S) da Umar, tare da bayyana cewa amnsar ba su da manyan mutane misalinsu.[18]
  • Zaidu ɗan Arƙam: ya kasance daga Ansar; ya kishiyanci hujjojida dalilin da dalilin da Abubakar da Abdur-rahman suka kawo tare da gabatar da Imam Ali (A.S) matsayin mutumin da ya tattare dukkanin abubuwan da suka ambata, idan har za a yi la'akari da gabatuwa da tarihi cikin bai'a to bai kamata wani mutum ya yi jayayya da Imam Ali (A.S) ba kan halifanci.[19]

Mutanen Da Suka Halarci Taron Saƙifa

Galibin rahotanni da suka zo daga madogaran ahlus-sunna dangane da batun taron saƙifa sun labarta hallarar gungun jama'a daga muhajirun da ansar.[20] na'am mafi yawan masadir sun kawo batun cewa an yiwa Abubakar bai'a cikin marhala biyu; bai'ar da aka yi ranar taron saƙifa da kuma bai'ar da aka yi masa washegarin taron saƙifa a cikin garin madina wace ake kira da gama garin bai'a ta kowa da kowa.[21]

A cewar Wilfred madelong cikin muhajirun Abubakar da Umar da Abu Ubaida Jarra ne kaɗai suka halarci taron saƙifa, na'am akwai yiwuwar sun je tare da ƴan rakiya daga danginsu da masu basu tsaro. Masu binicke sun bada rahotan zuwan Salim ƴantaccen bawan Abu huzaifa wannan taro, ya kasance daga mutum ne farko da ya fara yiwa Abubakar bai'a, da da cewa daɗaɗɗun madogarai masu inganci basu naƙalto rahotan zuwansa saƙifa, haka nan basu kawo rahoto game da halartar sauran muhajirun hatta masu tsakatsakin matsayi da na can ƙasa in banda waɗannan mutane guda uku da aka ambata a baya.[22] wasu ba'arin masu bincike tare da dogara da sun fayyace magana cewa tsirarun mutane ne daga muhajirun suka halarci wannan taro na saƙifa.[23]

Fitattun mutane daga ansar da suka halarci saƙifa kamar yadda aka bada rahoto su ne: Sa'ad ɗan Ubada, ƙaisu ɗan Sa'ad ɗan Ubada, Bashir ɗan Sa'ad ɗan baffan Sa'ad kuma abokin adawarsa, Usaidu ɗan Hudairu, Sabit ɗan ƙaisu, Barra'au ɗan Azib, Habab ɗan Munzir.[24]

Ibn ƙutaitba tare da kawo maganar "Da ace Sa'ad ya samu mataimaka da za su taimaka masa kan yaƙi, babu shakka da ya yaƙe su"[25] yana ganin hakan kinaya ce game da rashin haɗin kan ansar sakamakon ƙarancin mahalartan saƙifa.[26]

Hadafin Ansar Dangane Da Shirya Taron Saƙifa

Ba'arin masu fashin baƙi sun bayyana cewa ansar sun gaggauta zuwa saƙifa da niyyar bayyana matsaya da ɗaukar mataki sakamakon tsoron abin da ka iya fawu bayan wafatin Manzon Allah (S.A.W), musammam sakamakon abin da suka gani a lokacin fatahu makka daga haɗin kan muhajirun wanda hakan yake nuna barazana gare su a gobe, magoya bayan wannan mahanga da nazariyya sun kawo tsammanin samun labarin ansar daga tsare-tsare da muhajirun suke da shi game da wanda zai zama magaji da halifan Annabi (S.A.W) bayansa.[27]

Wasu ba'ari marubuta suna ganin taron saƙifa ya fau ne sakamakon abubuwa kamar haka:

  • Ansar sakamakon sadaukarwa da fansar da rayukansu dukiyarsu da ƴaƴansu cikin tabbatar da muslunci, su na ganin wannan addini misalin ɗan da suka haifa, saboda haka babu wanda ya fi su cancanta da bashi kariya .
  • Tsoron da ansar suke ji daga ɗaukar fansar ƙuraishawa a kansu, saboda an kashe yawancin manyan ƙuraishawa a yaƙoƙin da aka yi bayan hijira da takubban ansar, ƙari kan wannan Annabi ya basu labari cewa a bayansa za a samu wasu shugabanni da za su zo su mulke su mulkin danniya da zalunci tare da haka kuma ya kira su da yin haƙuri tare da kau da kai.
  • Ansar sun fahimci cewa muhajirun ba za su yi aiki da maganar Annabi (S.A.W) game da miƙa al'amari hannun Ali (A.S) a bayansa ba.[28]

A ra'ayin wasu ba'ari, Abubakar ne ya je masallacin annabi ya shelanta sanar da labarin rasuwar Annabi (S.A.W) a hukumance, sai mutanen madina da geffanta suka shirya taro suka yi masa bai'a, faruwar haka sai ya sanya shakku cikin kwakwalen ansar sakamakon su na ganin su ne suka haƙƙi da cancantar ayyana wanene zai zama halifa daga cikinsu, sakamakon haka ne suka tafi saƙifa domin yanke shawara.[29]

Matsayar Sahabbai Da Dattawan ƙuraishawa

Ali (A.S), Ahlul-baiti tare da wasu ba'arin muhajirun da ansar sun nuna rashin amincewarsu da bai'ar da aka yiwa Abubakar, kan asasin naƙalin tarihi ba'arin waɗannan mutane su ne: Abbas ɗan Abdul-muɗɗalib, Fadlu ɗan Abbas, Zubairu ɗan Awwam, Khalid ɗan Sa'id, Miƙdad ɗan Amru, Salmanul Farisi, Abu Zar Gifari, Ammar ɗan yasir, Barra'u ɗan Azib, Ubayyu ɗan Ka'ab.[30] ba'ari daga cikin waɗannan sahabbai ko manyan ƙuraishawa, a wurare daban-daban sun ishara kan rashin cancantar Abubakar kan halifancin Annabi (S.A.W), ba'arin waɗannan maganganu da suka yi sun kasance kamar haka:

  • Fadlu ɗan Abbas: cikin maganar da ya yi, ya tuhumi ƙuraishawa da gafala da gangan tare da ɓoye gaskiya game da haƙƙin Ahlul-baiti musamman Ali (A.S) kan halifanci shi ne mafi cancanta da dacewa.[31]
  • Salmanul Farisi: cikin tattaunawa da ya yi tare da musulmai ya bayyana cewa bai'ar saƙifa kuskure ne kuma haƙƙi ne na Ahlul-baiti (A.S).[32]
  • Abu Zar Gifari: ranar waƙi'ar saƙifa baya garin madina bayan dawowarsa madina ne ya samu labari an yiwa Abubakar bai'a da halifanci,[33] bisa abin da ya zo cikin madogarai ya yi magana a keɓance tare da Usman ɗan Affan dangane da cancantuwar ahlul-baiti da halifanci.[34]
  • Miƙdad ɗan Amru: ya yi mamaki kan yadda musulmi suka miƙa wuya kan shawarar saƙifa, sannan ya fayyace magana kan cancantar Imam (A.S) da dacewarsa.[35]
  • Umar ɗan Khaɗɗab: a ƙarshen rayuwarsa, bai'ar Abubakar ta kasance bisa kuskure da zamewa haka ta faru ta wuce, na'am haka ta kasance, sai dai cewa Allah ya tseratar da mutane sharrinta, duk wanda ya maimaita haka cikin zaɓar halifa ku kashe shi.[36]

Ibn Qutaiba A cikin Al-Imamah wa Al-Siyasa:
Bani umayya sun taru kan zabar Usman, su kuma bani zahra sun taru kan zabar Abdur-rahman bin aufi. dukkanin sun tattaru a masallacin Annabi, yayin da Abubkar da Abu Ubaida suka shigo wurinsu kuma mutane suka yiwa Abubakar bai'a, sai Umar ya cewa da mutanen da suka taru a masallaci: me ya faru na ganku rukuni rukuni a warwatse? ku tashi ku yi bai'a ga Abubakar, ni na yi masa bai'a, bayan Umar ya gama magana, sai Usman bin Affan da bani umayya suka yiwa Abukabar bai'a. haka nan Sa'ad da Abdur-rahman da muatne da suke da fahimta iri daya su ma duka suka yi bai'a ga Abubakar

[37]

  • Abu Sufyan: lokacin Annabi ya tura shi wajen madina domin wani aiki, bayan dawowa garin madina sai ya samu labarin rasuwar Annabi (S.A.W) da kuma bai'ar Abubakar matsayin halifa da matsayar da Ali (A.S) da Abbas ɗan Abdul-muɗɗalib suka ɗauka, sai ya yi tambaya tare da samun labarin zaman waɗannan mutane biyu a gida, sannan ya ce: sai ya ce: "Na rantse da Allah, idan na rayu dominsu, zan kawo kafafunsu zuwa ga wani wuri mai girma. Ya kara da cewa: "Na ga kura ba komai cikinta sai ruwan jini da zai sauka".[38] a rahotan madogarai, Abu Sufyan tare da shigowarsa madina ya rera waƙoƙi kan goyan bayan halifancin Ali (A.S) tare da suka kan Abubakar da Umar.[39]
  • Mu'awiya ɗan Abi Sufyan: cikin wata wasiƙa d aya aikawa Muhammad ɗan Abubakar (Shekaru bayan waƙi'ar saƙifa) yace: "...babanka da faruƙƙunsa Umar su ne waɗanda suka fara yiwa Ali (A.S) kwace, suka yi adawa da shi. waɗannan mutanen biyu sun haɗe kawukansu suka gayyaci Ali (A.S) ya zo ya yi musu bai'a. Sakamakon ya ƙi yin bai'a ya kyamaceta, sai suka ɗauki matakai na rashin dacewa da tunani mai hatsarin gaske a kansa, daga ƙarshe dai tilas ta sashi ya yi musu bai'a.[40]

Daidai lokacin da aka yiwa Abubakar bai'a a masallaci, banu umayya sun taru kan Usman, su kuma bani zahra daga ƙungiyoyin ƙuraishawa sun haɗu kan zaɓen Abdur-rahman ɗan Aufi ko Sa'ad, sai dai cewa bayan ƙoƙari da Umar ya yi daga ƙarshe ya shawo kansu sun yiwa Abubakar bai'a.[41]

Wani bangare na hudubar Shakshakiyya
Ah! Na rantse da Allah dan Abu Kuhafa ya rigantu da ita(Ma'ana halifanci), kuma tabbas ya san mahallina cikinta kamar misalin mahallin kuriyar nika ce, daga gareni mabubbugar ilimi take, kuma tsuntsaye masu yawo a sararin samaniya ba sa isa ga kololuwar matsayina, sai dai cewa na kau dakai daga halifanci, kuma na yi tunani mai zurfi, sai dai idan zan yi yaki tare da gutsirarren hannu ga kuma rashin mataimaka. ko kuma in jurewa wannan mabijirar duhu a wasu lokuta. Wuri ne wanda tsoffi ke ɓata a cikinsa, samari kuma suka tsufa, kuma mumini yana cikin wahala har sai sun gamu da gaskiya.

Nahjul balaga, tarjamar Ansariyan

Martanin Ali (A.S)

Ranar taron saƙifa, Ali (A.S) bai yi bai'a ga Abubakar ba, sannan bayan taron saƙifa akwai saɓani tsakanin malaman tarihi game da lokacin da ya yi bai'a ga Abubakar, a cewar Shaik Mufid (Wafati:413.h.ƙ) malamin shi'a, haƙiƙa masu dandaƙe bincike na shi'a sun tafi kan cewa kwakwata Ali (A.S) bai yi bai'a ga Abubakar ba.[42]

Tun wannan rana ta saƙifa lokacin da magoya bayan bai'ar Abubakar suka yi yunƙurin tilasta masa yiwa Abubakar bai'a, cikin maganarsa ya yi musu martani kamar haka:

"Ni ne mafi cancanta da dacewa da halifanci daga gare ku, ba zan taɓa yi muku bai'a ba, ku ne kuka fi dacewa da ku yi min bai'a, kun kwance halifanci daga ansar, kun kafa musu shaida da kusancinku da dangantakarku da Manzon Allah, ku kraɓe halifanci daga hannunsu, kuka ce musu: tun da mu ne mafi kusanci da Annabi kuma muna daga danginsa mu ne mafi cancanta da dacewa da halifanci daga gare ku, su ma kan wannan tushe da asasi ne suka bar muku shugabanci da jagoranci, ni ma da wannan fifiko da hususiyya wace kuka kafawa ansar hujja da ita ina kafa muku hujja (Ma'ana wannan dai dangantaka da kusanci da Manzon Allah) saboda haka idan har kuna jin tsoran Allahku yi mana adalci, wannan hujjoji da dalilai da ansar suka karɓa daga gare ku, mu ma kuka karɓe su daga garemu, idan ko ba haka ba, to ku sani kun aikata zalunci"[43]

A rahotan ba'arin madogaran tarihi, Ali (A.S.) ya yi muhawara mai laushi amma ta gaskiya da Abubakar cikin wannan muhawara ya zargi Abubakar da saɓawa gaskiya cikin kwace haƙƙin ahlul-baiti da ya yi a taron saƙifa, har Abubakar ya yi sanyi bayan jin hujjoji da dalilan Imam Ali (A.S) ya ma kusa miƙa wuya gare shi da yi masa bai'a, sai dai kuma bayan yin shawara da ba'arin mutanensa sai ya fasa ya juya baya.[44]

Imam Ali (A.S) a munasabobi da wuraren daban-daban cikin maganganunsa ya nuna rashin amincewarsa da hukuncin taron saƙifa tare da tunatar da haƙƙinsa cikin halifancin Annabi (S.A.W), huɗubar shaƙshaƙiyya tana daga cikin huɗubobi da ya yi ishara da su cikin wannan waƙi'a, a farkon wannan huɗuba yace: "na rantse da Allah ɗan gidan Abu ƙuhafa ya sanyawa kansa halifanci kamar yadda yake sanyawa jikinsa riga duk da ya san cewa matsayina cikin halifanci kamar misalin ƙuryar niƙa ce, ilimi da falala daga gareni misalin maɓuɓɓugar ruwa ce, tsuntsayen sararin sama basa ka ƙololuwar matsayina da muƙami na ba."[45] a cewar Ayatullahi Khamna'i inganci da ma'aunin Imam Ali (A.S) a dukkanin rayuwarsa daga jumlarsu saƙifa, ya kasance neman yardar Allah, ya zaɓi abin da yake da amfani da maslaha ga muslunci da musulmai..[46]

A rahotan ba'arin madogarai, haƙiƙa Ali (A.S) bayan taron saƙifa da kuma lokacin rayuwar Sayyida Fatima (S) darare masu yawa yana ɗora ta kan abin hawa suna zuwa gidajen mutanen madina da wuraren tarywarsu suna neman su taima musu, sau suke basu amsa da cewa: " Ya ƴa manzon Allah! Mun riga mun yiwa Abubakar bai'a, da kin zo da wuri kafi mu yi masa bai'a, da ba zamu janyewa Ali ba, sai Ali (A.S) ya ba su amsa: shin har an binne Annabi ne da har kuka fara jayayya kan halifanci?[47]

Abdul Husaini Zarin Kub:
Halifancin da mutane da yawa suka yarda da shi a matsayin hakkin Ali bin Abi Talib a karshen rayuwar Annabi, ya bace daga hannunsa kuma ya wuce hannu da hannu da sauransu, kuma Ali (a.s) ya yi mubaya’a jim kadan bayan rasuwar Fatima. ko ya so ko baya so.

[48]

Martanin Faɗima (S)

Ku duba: Gidan Sayyida Faɗima (S)

Faɗima (S) bayan waƙi'ar saƙifa da sakamakon da ya fito daga saƙifa ta nuna rashin amincewarta da wannan sakamako, tare da bayyana cewa abin da ya faru tawaye ne ga umarni da wasiyyar Annabi (S.A.W), daga jumlar nuna rashin amincewarta, akwai maganar da ta yi yayin waƙi'ar da ta faru a lokacin karɓar bai'a da ƙarfin tuwa daga Imam Ali (A.S) da kewaye gidanta.[49] da kuma sananniyar huɗubar ta wace ake kira da suna huɗubar fadak wace ta yi ta a masallacin madina.[50]

Bisa rahotannin tarihi, Sayyida Zahara (S) yayin da ta kwanta rashin lafiya kwanakin na ƙarshe a rayuwa ta yi magana ga matan muhajirun da ansar da suka zo dubata, ta bayyana saƙifa matsayin tawaye ga Annabi (S.A.W) ta kuma ja kunnensu kan hatsarin da wannan taro na saƙifa zai haifarwa da muslunci na gaba.[51]

Saƙifa A Mahangar Turawa Masa Nazarin Muslunci (Orientialist)

  • Henry lammens Da Nazariyar Power Triangle Theory: henry lammens wanda ya rayu tsakanin shekaru 1862-1937 miladi, mai bincike bature ɗan ƙasar beljik, cikin nazariyyar "Power Triangle" ya yi da'awar cewa tun zamanin rayuwar Manzon Allah (S.A.W) mutane uku, Abubakar, Umar da Abu Ubaida Jarra suka kasance suna da hadafi da manufa guda ɗaya, Annabi (S.A.W) da kansa ya basu wannan ƙarfi da iko su assasa halifancin Abubakar da Umar, da Abu Ubaida Jarra bai mutu a zamanin halifancin Umar da tabbas shi Umar zai naɗa halifa bayansa, cikin wannan da'awa da ya yi, ya tafi kan cewa A'isha da Hafsa ƴaƴan Abubakar da Umar waɗanda suka kasance daga cikin matan Annabi, sun kasance suna kawowa iyayensu rahotan duk wani ɓoyayyen motsin Annabi, waɗannan mata biyu sun samu nasarar kutsawa cikin ayyukan Annabin muslunci, kuma ta haka ne suka samu damar samun mulki.[52]
  • Nazariyyar Caetani: Bature ne masanin muslunci ɗan ƙasar Italiya, Leon caetani cikin bahasin muƙaddima cikin littafin tarihin muslunci ya kawo zurfin saɓani da yake tsakanin Abubakar da Umar, ya kuma bayyana yadda ya yi mamakin da'awar Abubakar da halifanci cikin taron ansar a saƙifatu bani sa'ida bayan wafatin Annabi (S.A.W), caetani a fakaice ya tabbatar da muhimmancin da'awar Ali (A.S) ga halifanci ta hanyar yin watsi da hadisai gama gari da Abubakar cikin taron Ansaru ya yi kira ga fifikon haƙƙin ƙuraishawa a matsayin ƙabilar Annabi a cikin da'awarsa ta halifanci. Saboda wannan da'awa da Abubakar ya yi wani abu ne da yake ƙarfafa cancantuwa da dacewar Ali (A.S) da halifanci, saboda shi ne ya fi kowa kusanci da Annabi, a ra'ayin caetani da ace Muhammad (S.A.W) ya samu nasarar zaɓawa kansa wanda zai gaje shi akwai tsammanin zai rinjayar da zaɓar Abubakar kan sauran mutane, amma tare da haka cikin mujalladan littafinsa mai suna Tarikh Islam, nazariyyar Power Triangle ta lammens: Abubakar, Umar da Abu Ubaida Jarra ya bayyana wannan nazariyya matsayin mafi dacewar nazariyya game da tushen halifanci da asalinsa.[53]
  • Wilfred Madelong: shi ma cikin littafin Halifancin Annabi (S.A.W) ya yi bincike kan wannan maudu'i, saɓanin galibin masana tarihi shi ya tafi kan cewa, da farko ba a samar kwamitin shura saƙifa ba domin ayyana halifan musulmai, sakamakon kasancewar mas'alar halifancin Annabi ba ta da tarihin tsakanin al'ummar musulmai, abu ne mai wahalar gaske ace ansar sun taru ne domin wannan mas'ala ta ayyana halifan Annabi,.[54] ansar sun taru ne saboa suna tunani cewa tun da Annabi (S.A.W) ya riga ya yi wafati to babu wani dalili na ci gaba da zaman muhajirun a garin madina, yanzu muhajirun sun fara tunanin lokaci tattara kayansu su koma garinsu,[55] sannan wanɗada kuma suke da sha'awar zama a madina lallai za su karɓi hukumar ansar hannu biyu-biyu.[56]

Madelong ya ƙarfafi wannan tsammani na sa da gaske cewa Abubakar da Umar ne kaɗai suka kasance kan tunanin halifan Annabi (S.A.W) zai kasance kan dukkanin larabawa, kuma ƙuraishawa ne kaɗai suka fi kowa cancantar da wannan halifanci.[57] Madelong ya tafi kan cewa Abubakar tun kafin rasuwar Annabi (S.A.W) ya shirya kansa kan tunkarar karɓar halifanci bayan Annabi, kuma kan cimma wannan buri nasa shirye yake da kawar manyan ƴan adawarsa.[58] cikin jagaban waɗannan ƴan adawa akwai ahlul-baiti waɗanda kur'ani ya basu babban matsayin kan sauran musulmi.[59] taron saƙifa da ansar suka shirya ya kasance mafi dacewar lokaci ga Abubakar cikin cimma burinsa, a farko ya yi amfani da Umar da Abu Ubaida matsayin ƴan takara na jeka na yi tare da sanin cewa babu wata nasara da za su iya yi a saƙifa, kuma a bayyane yake wannan shawara ta sa ba ta kasance da gaske ba, kaɗai wata dabara ce da ya yi amfani da ita domin haifar da rigima da hayaniya a wannan wuri domin daga ƙarshe lamari ya dawo hannunsa.[60]

A fahimtar Madelong, hujjojin ahlus-sunna da malaman yammacin turai ya ginu ne kan cewa shi Ali (A.S) kasancewarsa matashi da bai da gogewa da kwarewa kamar sauran sahabbai misalin Abubakar da Umar ba a bijiro da shi cikin ƴan takara na gaske ba, lallai wannan magana ta su ba gaskiya ba ce, kawai dai sakamakon wasu dalilai na Abubakar ne ya hana bijiro da takarar Ali (A.S).[61]

Waƙi'ar Saƙifa A Mahangar Kalam Shi'a

A imani da fahimtar ƴan shi'a taron saƙifa da shawarar da aka yanke daga taron tawaye ne ƙarara ga Annabi game da halifancin Imam Ali (A.S) bayansa. Cikin tabbatar rashin halascin saƙifa tare da tabbatar da cancanta da dacewar Imam Ali (A.S) da halifancin Annabi, ƴan shi'a sun jingina da tafsirin ba'arin ayoyin kur'ani, waƙi'o'in tarihi da riwaya da hatta cikin littafan ahlus-sunna an naƙalto su, sannan mafi muhimmancinsu shi ne waƙi'ar ghadir khum da riwayoyi da suke da alaƙa da ita, a imanin ƴan shi'a a lokacin waƙi'ar ghadir khum Annabi (S.A.W) ya gabatar da halifancin Ali (A.S) ga musulmai a matsayin kammalar saƙon da ya zo da shi.[62]

Muhammad Rida Muzaffar, ya naƙalto riwayoyi guda goma sha bakwai mutawatirai ko mashhurai da suke da alaƙa da abubuwa daban-daban da suka faru a tarihi, cikin waɗannan riwayoyi Annabi (S.A.W) ƙarara ko ta hanyar ishara ya yi bayanin kan mutumin da zai kasance halifansa bayansa, waƙi'ar gargaɗin dangi, waƙi'ar ghadir, yarjejeniyar ƙulla abokantaka, toshe ƙofofi, yaƙin khandaƙ da yaƙin khaibar da kuma hadisai misalin hadis khasiful na'ali, hadis madinatil ilmi, da hadis wisaya da «إن علیّا منّی و أنا من علیّ، و هو ولیّ کل مؤمن بعدی» (Lallai Ali daga gare ni yake kuma nima daga Ali nake, kuma shi ne majiɓacin duk wani mumini a bayana). suna daga jumlarsu.[63] ayar wilaya, ayar taɗhir, ayar mubahala su ma ayoyi ne daga kur'ani da malaman kalam na shi'a suke dogara da su kan tabbatar da halifancin Sayyidina Ali (A.S) bayan Annabi (S.A.W).[64]

Saƙonni

Ba'arin masu dandaƙ bincike, su na ganin da yawa-yawan abubuwan da suka faru a tarihi bayan rasuwar Annabi (S.A.W) sun faru ne sakamakon waƙi'ar taron saƙifa, ba'arin waɗannan abubuwa sun kasance kamar haka:

  • Waƙi'ar Hari Kan Gidan Faɗima (S): bisa rahotanni da suka zo haƙiƙa magoya bayan halifancin Abubakar, bayan taron saƙifa da kuma ƙauracewar yiwa Abubakar bai'a da ba'arin sahabbai suka yi daga jumlarsu Imam Ali (A.S), domin karɓar bai'a da ƙarfin tuwa daga gare shi sai suka kai hari kan gidan Sayyida Faɗima (S).[65] a fahimtar ƴan shi'a, sakamakon wannan hari ne aka ji wa Sayyida Faɗima (S) ciwo wanda ya zama musabbabin shahadarta.[66]
  • Kwace Gonar Fadak: ba'arin masu fashin baƙi kan tarihi, sun yi amanna an kwace fadak daga hannun Faɗima (S) cikin yaƙar Ahlul-baiti (A.S) ta fuskacin tattalin arziƙi, wannan mataki ya ƙarfafa turakun gwamnatin Abubakar, ta yadda ya hana iyalan Annabi (S.A.W) samun damar ƙalubalantarsa da ƙarfaffar adawa da gwamnatinsa.[67]
  • Haɗa kai da Munafukai: a cewar Ayatulahi Jawadi Amoli tare da wafatin Annabi (S.A.W) ayyukan munafukan madina ya ƙare, cikin fashin baƙi kan wannan batu yana cewa: rana ɗaya basu ati fa ba, kuma ba su yi imani ba misalin Salmanul Farisi da Abu zar, bayan wafatinsa sai munfukai suka haɗe tare da mutanen saƙifa, ta kai ga yanzu kuma babu batun wani munafuki da ya rage a madina duk sun zama abu guda..[68]
  • Waƙi'ar Karbala: a imanin ba'ari sakamakon canjawa Annabi (S.A.W) hanyar da ya kasance a kai wanda aka yi a saƙifa ƙarƙashin zaɓar halifa na farko, ya haifar da rashin bin doka cikin zaɓar halifofin da suka zo daya bayansa. Da wannan dalili ne musulmi suka faɗa cikin rigingimu kan zaɓen halifa, wata rana rigima tsakanin ansar da wasu adadin mutane daga muhajirun, wata rana kuma zaɓen kwamitin shura mai mutum shida na ayyana magajin Umar, shi kuma Mu'awiya da ya zo kai tsaye sai ya naɗa ɗansa Yazidu wanda ya kasance musabbabin waƙi'ar karbala.[69]

Sayyid Muhammad Husaini Tahrani malamin shi'a (Wafati:1416.h.ƙ) bayan naƙalin waƙoƙin Khazi Abubakar ɗan ƙurai'atu game da Ali (A.S) cikin fashin baƙi kan baitin «|و اَریتکم ان الحسین اصیب فی یوم السقیفة» ( Na nuna muku Husaini tun taron saƙifa aka fara cutar da shi) yace da ba a kwace halifancin Ali ba da kibiyar Harmala ba ta huda maƙogwaron Aliyul Asgar ba.[70] haka nan Muhammad Husaini Garawi Isfahani wanda ya rayu tsakanin shekaru 1296-1361 bayan hijira, daga malaman shi'a shi ma cikin wata waƙa ya yi bayanin wannan batu.

فما رَماه اِذْ رَماهُ حَرمَلة

و انَما رَماهُ مَن مَهَّدَ له سَهمٌ اَتی مِن جانب السقیفة و قَوسُه عَلی یدِ الخلیفة و ما أصاب سَهْمُهُ نَحرَ الصّبی

بَل کَبدَ الدینِ و مُهجة النَبی

Tarjama: Ba Harmala bane ya harbe shi lokacin da ya harba masa kibiya. Asalin wanda ya harbe shi, shi ne wanda ya sharewa Harmala fage da bashi damar yin harbi. Kibiya ce da aka harbo daga saƙifa, sannan bakan wannan kibiya ya kasance hannun halifan da aka zaɓa a taron saƙifa. Kibiyansa bai huda maƙogwaron wannan ƙaramin yaro ba. Sai dai cewa ya huda zuciyar addini da ran Annabi.[71]

Nayyir Tabrizi shi ma cikin waƙoƙinsa ya yi ishara da wannan gaɓa Daga shawarar bai'ar shura aka haifar da karbala. Daga Madina ne aka harbo kibiyar sauka a nainawa.[72]

Saƙifa Da Asalin Ijma'i

Tushen ƙasida: Ijma'i

ɗaya daga cikin madogaran istinbaɗi da ciro hukunce-hukuncen shari'a a wurin ahlus-sunna akwai ijma'i, wanda hatta a taron saƙifa ya kasance ɗaya daga dalilan da ahlus-sunna suke dogara da shi cikin samarwa da zaɓen taron saƙifa halasci a shari'ance.[73]

A bisa amannar ba'arin masu dandaƙe bincike a shi'a, haƙiƙa ahlus-sunna a ƙoƙarinsu na samarwa da gwamnatin Abubakar halasci a shari'ance sun kafa hujja da ijma'in da al'umma suka yi kan halifancinsa.[74] haka nan sun ƙirƙiri bahasin ijma'i da yake tabbatar da ingancin ittifaƙin da mutane suka yi cikin gama garin jagoranci da keɓantacce, da nufin adawa da ƴan shi'a da kuma watsi da buƙatar samuwar Imami ma'asumi.[75] a ra'ayin waɗannan masu dandaƙ bincike an ƙirƙiri shawarar ijma'i ne saboda batun saƙifa da kuma halifacin Abubakar don ya zama uzuri da dalili da zai kare shi tare da faɗaɗa shi cikin sauran batutuwa da bahasosin ilimi misalin gama garin imamanci da mas'aloli na reshe a fiƙihu, da ƙoƙari kan tabbatar da ingancin waɗannan aƙidu.[76]

Nazari (Monographs)

An ambaci waki'ar saƙifa cikin madogaran tarihin muslunci, litattafai misalin tarikh ɗabari, tarikh yaƙubi da ire-irensu sun yi ishara zuwa ga waƙi'ar saƙifa da abin da ya wakana a wurin. Daidai wannan lokaci akwai nazari (Monographs) da suka keɓanci wannan batu tare da bahasi da fashin baƙi kansa, ba'arinsu sun kasance kamar haka:

  • As-saƙifa: na Abis Salihu As-salilu ɗan Ahmad ɗan Isa, wanda ya rayu a ƙarni na sha uku.
  • As-saƙifa wa bai'atu Abi Bakar: na Muhammad ɗan Umar. Wand aya rayu tsakanin shekaru 130-207 bayan hijira.
  • As-saƙifa: na Abu Mukhnif Luɗ ɗan Yahaya ɗan Sa'id (Wafati:157.h.ƙ).
  • As-saƙifa wa Ikhtilaf dar ta'ayini khalifa: na Sahab ɗan Muhammad zaman tafrishi, an buga shi shekarar 1334 h. shamsi, tehran.
  • As-saƙifa: na Abi Isa Alwaraƙ Muhammad ɗan Harun.[77]

As-saƙifa: na Muhammad Rida Muzaffar.

  • Janishini Muhammad: Na Wilfred Madelong
  • As-saƙifa: bincike yadda aka samar da gwamnati bayan rasuwar Annabi. Na Murtada Askari.
  • As-saƙifa wal Khilafa: na Ahmad ɗan Abdul-aziz jauhari basri (Wafati:323.h.ƙ).
  • Mutamar As-saƙifa, bincike kan abubuawa masu hatsari d asuka faru a tarihin muslunci a fagen siyasa, Baƙir Sharif ƙarashi.
  • Mutamar As-saƙifa nazratun jadida fi tarikh islami: Sayyid Muhammad Tijjani samawi.
  • Naguftehaye az Saƙifa (Hanyoyi, Saƙonni da Martani) na Najmud-dini ɗabasi.

Bayanin kula

  1. ↑ Yaqut Hamawi, Mu’jam al-Buldan, Dar Sader, juzu’i na 3, shafi na 229-228.
  2. ↑ Rajabi Dawani, Tahlil Waki’eh Saqifah Banu Sa’idah, ba Ruwaikard beh Nahj al-Balagha, 1393H, shafi na 80.
  3. ↑ Madlung, Janishini Muhammad, 1377 AH, shafi na 47.
  4. ↑ Ibn Qutaiba, Imamah wa Al-Siyasah, 1410 Hijira, juzu'i na 1, shafi na 22.
  5. ↑ Ibn Qutaiba, Imamah wa Al-Siyasah, 1410 Hijira, juzu'i na 1, shafi na 22.
  6. ↑ Ibn Athir, Al-Kamal fi al-Tarikh, Dar Sadir, juzu'i na 2, shafi na 327
  7. ↑ Ibn Athir, Al-Kamal fi al-Tarikh, Dar Sadir, juzu'i na 2, shafi na 325.
  8. ↑ Al-Tabari, Tarikh al-umam wa al-Muluk, 1387 H., juzu'i na 3, shafi na 206.
  9. ↑ Al-Tabari, Tarikh al-umam wa al-Muluk, 1387 H., juzu'i na 3, shafi na 206.
  10. ↑ Ibn Qutaiba, Imama wa Al-Siyasah, 1410 AH, Juzu'i na 1, shafi na 27.
  11. ↑ Ibn Qutaiba, Imamah wa Al-Siyasah, 1410 Hijira, juzu'i na 1, shafi na 22.
  12. ↑ Tabari, Tarikh al-Umm wa al-Muluk, 1387H, juzu'i na 3, shafi na 202.
  13. ↑ Ibn Qutaiba, Imama wa Al-Siyasah, 1410 AH, Juzu'i na 1, shafi na 25.
  14. ↑ Zamakhshari, Al-Faiq fi Gharib al-Hadith, Dar al-Katb al-Alamiya, juzu'i na 3, shafi na 73.
  15. ↑ Ibn Qutaiba, Imama wa Al-Siyasah, 1410 AH, Juzu'i na 1, shafi na 25.
  16. ↑ Yaqoubi, Tarikh Eliyaqoubi, Dar Sadir, juzu'i na 2, shafi na 123.
  17. ↑ Tabari, Tarikh al-Umam wa al-Muluk, 1387H, juzu'i na 3, shafi na 202.
  18. ↑ Yaqoubi, Tarikh Eliyaqoubi, Dar Sadir, juzu'i na 2, shafi na 123.
  19. ↑ Zubair bin Bakr, Al-Akhbar al-Mufqiyat, 1416 AH, shafi 579; Ibn Abi al-Hadid, Sharh Nahj al-Balagha, Maktabat Ayatullah al-Marashi, juzu'i na 6, shafi na 19-20.
  20. ↑ Madlung, Janishini Muhammad, 1377 AH, shafi na 52-53.
  21. ↑ Ibn Hisham, Sira Annabawiya, Dar Al-Ma’rifa, juzu’i na 2, shafi na 660; Baladhari, Ansab Al-Ashraf, Sani, juzu'i na 1, shafi na 567.
  22. ↑ Madlung, Janishini Muhammad, 1377 AH, shafi na 52-53.
  23. ↑ Abdul Maqsood, Al-Saqifah wa Khilafa, 1427H, shafi na 317.
  24. ↑ Ibn Qutaiba, al-Imamah wa al-Siyasah, 1410 AH, juzu'i na 1, shafi na 21-26.
  25. ↑ Ibn Qutaiba, al-Imamah wa al-Siyasah, 1410 AH, juzu'i na 1, shafi na 27.
  26. ↑ Ma'ir wa Digaran,Barasi tasir izam lashkare Osama Bar Chuganegi musharakat nukhbegan muhajirun wa ansar dar Saqifa, shafi na 155.
  27. ↑ Baydoun, Riftarshanasi Imam Ali (A.S), 1379 AH, shafi na 29-30.
  28. ↑ Muzaffar, Al-Saqifah, 1415 BC, shafi na 95-97.
  29. ↑ Ibn Kathir, al-Bidayeh wa al-Nihaye, 1408H, juzu'i na 5, shafi na 265.
  30. ↑ Yaqoubi, Tarikh Al-Yaqoubi, Dar Sadir, juzu'i na 2, shafi na 124.
  31. ↑ Yaqoubi, Tarikh Al-Yaqoubi, Dar Sadir, juzu'i na 2, shafi na 124.
  32. ↑ Johari Basri, Al-Saqifa wa Fadak, Nineveh School of Hadith, shafi na 42.
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  42. ↑ Sheikh Mufid, Al-Fusul Al-Mukhtarah, 1413 AH, shafi na 56.
  43. ↑ Ibn Abi al-Hadid, Sharh Nahj al-Balagha, Maktabat Ayatullah al-Marashi, juzu'i na 6, shafi na 11.
  44. ↑ Duba: Tabarsi, Al-Ihtjaj, Al-Mortaza, Mujalladi na 1, shafi na 115-130.
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  46. ↑ «بیانات در خطبه‌های نمازجمعه»، دفتر حفظ و نشر حضرت آیت‌الله خامنه‌ای.
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  50. ↑ Tijjani, Mutamar Al-Saqifah, 1424 Hijira, juzu'i na 1, shafi na 75.
  51. ↑ Ibn Abi al-Hadid, Sharh Nahj al-Balagha, Maktabat Ayatullah al-Marashi, juzu'i na 16, shafi na 233-234; Erbali, Kashf al-Ghamma, 1381 AH, juzu'i na 1, shafi 492.
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  68. ↑ «تفسیر-سوره-منافقون-جلسه-1-1397/01/29»، سایت اسرا.
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