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Hazrat Masoumeh (s.a.)

2026-10-04T08:13:52Z

Translationbot: ترجمه خودکار از ویکی فارسی

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{{سوال}}
Apakah punca kedudukan tinggi Hazrat Masoumeh (s.a.) di kalangan keturunan imam?
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[[Fail:Haram 1.jpg|thumb|Makam Hazrat Masoumeh (s.a.)]]
'''Hazrat Masoumeh (s.a.)''' (173 - 201 H) adalah puteri kepada [[Imam Musa al-Kazim (a.s.)]], saudari kepada [[Imam Reza (a.s.)]] dan salah seorang wanita yang mulia dan terkenal di kalangan [[Syiah]].

Nama asalnya adalah Fatimah dan antara gelaran terkenalnya ialah Masoumeh, Karimeh Ahlul Bait, Shafie'ah, dan Tahereh. Dalam hadis-hadis, beliau diberikan kedudukan syafaat, [[Ismah (kemaksuman)]] dan kedudukan ilmiah. Imam Reza (a.s.) menganggap pahala menziarahi makam saudarinya sama seperti pahala menziarahi makamnya sendiri. Banyak riwayat dari ulama Syiah mengenai kemuliaan dan keutamaan Fatimah Masoumeh (s.a.).

Antara peristiwa penting dalam kehidupan Fatimah Masoumeh (s.a.) adalah perjalanannya ke Iran untuk bertemu abangnya, Imam Reza (a.s.). Dalam buku-buku Syiah disebutkan bahawa dalam perjalanan ini, di kota Saveh, kafilah mereka diserang dan beberapa anggota kafilahnya terbunuh. Fatimah Masoumeh (s.a.) jatuh sakit selepas kejadian ini dan meninggal dunia setelah tiba di Qom.

Makam Fatimah Masoumeh (s.a.) terletak di [[Kota Qom]]. Pada mulanya, makamnya adalah kubur yang sederhana. Makam ini telah diperluas pada zaman pemerintahan yang berbeza, terutamanya pada zaman pemerintahan Syiah. Puncak pengembangan makam Fatimah Masoumeh (s.a.) adalah pada zaman Safawiyah dan selepasnya.
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== Kedudukan ==
Fatimah Masoumeh (s.a.) dianggap sebagai salah seorang keturunan imam yang paling mulia di kalangan [[Syiah]].<ref>Qomi, Abbas bin Mohammad Reza, Montahal Amal fi Tarikh al-Nabi wa al-Al, Qom, Daftar Nashr Islami, jilid 2, hlm. 378.</ref> Beliau adalah puteri Imam Musa al-Kazim (a.s.), saudari Imam Reza (a.s.) dan makcik kepada [[Imam Jawad (a.s.)]]. Makamnya di kota Qom dianggap sebagai makam Ahlul Bait (a.s.) kedua di Iran, selepas makam Imam Reza (a.s.) di Mashhad.<ref>Eshaqi, Seyyed Hossein, Mahtab Ahlul Bait (Sirri dar Zendegi Karimeh Ahlul Bait Hazrat Masoumeh), Qom, Markaz Pazhouheshhaye Islami Seda va Sima, 1386 S.H., hlm. 3-6.</ref>

=== Keutamaan ===
Fatimah Masoumeh (s.a.) dianggap memiliki kedudukan [[Syafaat]].<ref>Mohammadi Eshtehardi, Mohammad, Hazrat Masoumeh (s.a.) Fatimah Kedua, Qom, Nashr Akhlaq, 1380, hlm. 178-179.</ref> [[Imam Ja'far al-Sadiq (a.s.)]] menganggap syafaat Fatimah Masoumeh (s.a.) sebagai penyebab masuknya Syiah ke syurga.<ref>Al-Majlisi, Bihar al-Anwar al-Jami'ah li Durar al-Akhbar al-Aimmah, Beirut, Dar Ihya al-Turath al-Arabi, 1403 H, jilid 57, hlm. 228.</ref> Sesetengah pihak, berdasarkan riwayat ini, menganggap syafaat Fatimah Masoumeh (s.a.) sangat luas.<ref>Mohammadi Eshtehardi, Hazrat Masoumeh (s.a.) Fatimah Kedua, hlm. 178-179.</ref>

Sesetengah pihak, berdasarkan sebahagian daripada Ziaratnameh Fatimah Masoumeh (s.a.), menganggap beliau sebagai puteri roh dan jasad [[Nabi Muhammad (s.a.w.)]], Hazrat Zahra (s.a.), [[Khadijah al-Kubra (s.a.)]] dan para Imam Maksum (a.s.).<ref>Mohammadi Eshtehardi, Mohammad, "Hazrat Masoumeh (s.a.), Akhtar Tabaan Al Muhammad (s.a.w.)", Nashriyeh Pasdar Islam, no. 177, 1357.</ref> Selain itu, dari bahagian lain Ziaratnameh ini, kedudukan Ismah (kemaksuman) telah dibuktikan untuk Fatimah Masoumeh (s.a.).<ref>Mohammadi Eshtehardi, Hazrat Masoumeh (s.a.) Fatimah Kedua, hlm. 159.</ref>

Keberkatan dan keutamaan yang berkaitan dengan tanah dan ziarah beliau adalah aspek lain dari keutamaan Fatimah Masoumeh (s.a.). Dalam beberapa riwayat, pahala menziarahi Fatimah Masoumeh (s.a.) dianggap syurga.<ref>Ibn Qulawayh, Ja'far bin Mohammad, Kamil al-Ziyarat, tahqiq Abd al-Hussein Amini, Najaf, Dar al-Murtadawiyah, hlm. 324.</ref> Banyak riwayat dari ulama Syiah mengenai kemuliaan dan keutamaan Hazrat Fatimah Masoumeh (s.a.) telah disebutkan<ref>Untuk maklumat lanjut, lihat: Mohammadi Eshtehardi, Mohammad, "Hazrat Masoumeh (s.a.), Akhtar Tabaan Al Muhammad (s.a.w.)".</ref>. Sebagai contoh, disebutkan bahawa Mulla Sadra, seorang ahli falsafah Syiah yang meninggal dunia pada tahun 1050 H, sering menziarahi beliau dan bertawassul kepadanya untuk menyelesaikan masalah ilmiah dan falsafahnya.<ref>Qomi, Abbas bin Mohammad Reza, al-Fawaid al-Radawiyah fi Ahwal Ulama al-Mazhab al-Ja'fariyah, tahqiq Nasser Baqeri Bidehndi, Qom, Boostan Kitab, 1385, hlm. 618.</ref> Selain itu, [[Sheikh Abbas Qomi]] (1294-1359 H), seorang muhaddith dan sejarawan Syiah, memanggil Fatimah Masoumeh (s.a.) sebagai Sayyidah Jalilah dan puteri Imam Musa al-Kazim (a.s.) yang paling mulia.<ref>Qomi, Montahal Amal, jilid 2, hlm. 378; juga: Qomi, Abbas bin Mohammad Reza, Mafatih al-Jinan, Qom, Intisharat Osvah, tanpa tarikh, hlm. 562.</ref> Banyak karamah telah disebutkan dalam sumber-sumber mengenai ziarah dan makam beliau.<ref>Untuk maklumat terperinci, lihat: Mohammadi Eshtehardi, Hazrat Masoumeh (s.a.) Fatimah Kedua, hlm. 191-219.</ref>
[[Fail:Dakhil Haram 6.JPG|thumb|Dinding Hazrat Masoumeh (s.a.) dan pemandangan bawah kubah makam]]

=== Ilmu ===
Fatimah Masoumeh (s.a.) dianggap sebagai salah seorang wanita yang berilmu dan perawi hadis.<ref>Sadeghi Ardestani, Ahmad, Zanan Daneshman va Rawi Hadith, Qom, Markaz Intisharat Daftar Tablighat Islami, 1377, hlm. 350-351.</ref> Para muhaddith Syiah dan [[Ahlus Sunnah]] telah meriwayatkan hadis-hadis yang dinukil dari Fatimah Masoumeh dalam sumber-sumber mereka. Antara riwayat-riwayat ini adalah:

1. Muhammad bin Muhammad Jazari (751-833 H), seorang muhaddith dan fuqaha Syafie, meriwayatkan melalui Fatimah Masoumeh (s.a.) dan beliau melalui puteri-puteri maksum (a.s.), seperti Sakinah puteri [[Imam Husain (a.s.)]] dan Ummu Kultsum puteri [[Imam Ali (a.s.)]], dari Fatimah Zahra (s.a.) bahawa beliau berkata: {{Teks Arab|Terjemahan=Adakah kamu melupakan sabda Nabi Muhammad (s.a.w.) pada hari Ghadir Khum yang berkata bahawa barangsiapa yang aku adalah maulanya, maka Ali (a.s.) juga adalah maulanya, dan apa yang beliau katakan kepada Ali (a.s.) bahawa kedudukanmu bagiku adalah seperti kedudukan Harun (a.s.) bagi Musa (a.s.).}}<ref>Ibn al-Jazari, Muhammad bin Muhammad, Asna al-Matalib fi Manaqib al-Imam Ali (a.s.), Isfahan, Maktabah al-Imam Amir al-Mu'minin Ali (a.s.) al-Ammah, hlm. 50-51.</ref>

2. Bakr bin Ahmad meriwayatkan dari Fatimah puteri Imam Reza (a.s.) dan beliau dari Fatimah Masoumeh (s.a.) dan beliau melalui puteri-puteri maksum (a.s.) dari Fatimah Zahra (s.a.) bahawa Rasulullah (s.a.w.) berkata bahawa pada hari kiamat semua orang akan dipanggil dengan nama ibu mereka kecuali Syiah Ali bin Abi Talib (a.s.).<ref>Al-Qomi, Abbas bin Mohammad Reza, Safinah al-Bihar wa Madinah al-Hikam wa al-Athar, Tehran, Dar al-Usrah li al-Tiba'ah wa al-Nashr, 1392, jilid 4, hlm. 545.</ref>

=== Gelaran ===
{{Lihat juga|Gelaran Sitti untuk Hazrat Masoumeh (s.a.)}}
Banyak gelaran telah disebutkan untuk Hazrat Masoumeh (s.a.) dalam sumber-sumber: Antaranya ialah gelaran Tahereh (suci), Hamidah (terpuji), Birrah (baik hati), Rashidah (matang), Taqiyyah (bertakwa), Radhiyah (redha dengan Allah), Mardhiyyah (diredhai Allah), Naqiyyah (bersih), Ukht al-Reza (saudari Imam Reza), Sayyidah Siddiqah (wanita yang sangat jujur), Sayyidah Radhiyyah Mardhiyyah (wanita yang redha dengan Allah dan diredhai-Nya), Muhaddithah (perawi hadis), Abidah (penyembah) dan Sitti (tuan) boleh disebutkan.<ref>Na'ini Ardestani, Mohammad Ali bin Hussein, Anwar al-Musha'sha'in, tahqiq Mohammad Reza Ansari Qomi, Qom, Ketabkhaneh Bozorg Hazrat Ayatollah al-Uzma Mar'ashi Najafi, jilid 1, hlm. 211; juga: Rafiei, Ali, Tarikh Zendegani Imam Kazim (a.s.), Tehran, Sepah Pasdaran Enghelab Islami, Namayandegi Vali Faqih, Edareh Amoozeshhaye Aqidati Siyasi, hlm. 21.</ref>

Masoumeh adalah antara gelaran terkenal puteri Imam Kazim (a.s.). Gelaran ini diambil dari riwayat yang dinukil dari [[Imam Reza (a.s.)]]:{{Teks Arab|مَن زارَ المَعصُومَهَ بِقُمّ کَمَنْ زارَنی|Terjemahan=Barangsiapa menziarahi Masoumeh di Qom, adalah seperti menziarahiku.}} Gelaran Masoumeh, walaupun tidak menunjukkan [[Ismah (kemaksuman)]] pada tahap kemaksuman para maksum (a.s.), ia menunjukkan beliau memiliki tahap yang lebih rendah dalam kedudukan kemaksuman; tahap yang tidak terdapat pada manusia biasa.<ref>Rafiei, Tarikh Zendegani Imam Kazim (a.s.), hlm. 21.</ref>

Antara gelaran lain Hazrat Masoumeh (s.a.) ialah Karimeh Ahlul Bait. [[Ayatollah Mar'ashi Najafi|Mar'ashi Najafi]] (1276-1369 S.H.), seorang marja' taqlid Syiah, berkata bahawa [[Imam Muhammad al-Baqir (a.s.)|Imam Muhammad al-Baqir (a.s.)]] atau Imam Ja'far al-Sadiq (a.s.) telah berkata kepada bapanya dalam mimpi: "Hendaklah kamu kepada Karimeh Ahlul Bait."<ref>Rafiei, Tarikh Zendegani Imam Kazim (a.s.), hlm. 21.</ref> Shafie'ah adalah antara gelaran lain Fatimah Masoumeh (s.a.). Dari Imam Sadiq (a.s.) diriwayatkan: {{Teks Arab|Terjemahan=Seorang wanita dari keturunanku bernama Fatimah puteri Musa akan meninggal dunia di Qom, dengan syafaatnya semua Syiah kami akan masuk syurga.}}<ref>Rafiei, Tarikh Zendegani Imam Kazim (a.s.), hlm. 21.</ref>

== Biography ==
[[File:Inside the shrine 8.JPG|thumb|Aynah Iwan in the shrine of Fatimah Ma'sumah (s.a.).]]
There is not much information available about the life of Lady Ma'sumah (s.a.); including details about her birth and death dates and the specifics of her life.<ref>Mahallati, Rayahin al-Shari'ah, vol. 5, p. 31.</ref> According to some later sources, her birth occurred in 173 AH, during the caliphate of [[Harun al-Rashid]], in Medina. Fatimah Ma'sumah lost her father, Imam Kadhim (a.s.), at the age of ten.<ref>[https://amfm.ir/veladat-ta-vafat/ From Birth to Death,] Comprehensive Portal of the Holy Shrine of Lady Fatimah Ma'sumah (s.a.), date of publication: 1398, date of visit: 1401.</ref> Fatimah Ma'sumah's (s.a.) father was Imam Musa Kadhim (a.s.), the seventh Imam of the Shi'ites, and her mother, Najmah, was a virtuous lady. [[Shaykh Saduq]] narrated that Najmah Khatun was known for her intellect, wisdom, obedience, worship, and adherence to etiquette. Historical sources explicitly state that Imam Reza (a.s.) and Lady Ma'sumah (a.s.) shared the same mother.<ref>A group of authors, Encyclopedia of Imam Kadhim (a.s.), no place, Ashura Specialized Website, no date, p. 338.</ref>

Lady Ma'sumah (s.a.) never married during her lifetime. Some attribute her not marrying to not finding an equal or someone worthy of her.<ref>Elhami, Davood, A Journey Through the History of Shi'ism, Qom, Maktab Islam, 1375, p. 545.</ref> One of the mentioned possibilities regarding her not marrying is that Imam Kadhim (a.s.) himself advised his daughters not to marry. Opponents of this claim have rejected such a will, considering it contrary to the tradition of the Messenger of Allah (s.a.w.) and the practice of the Ahl al-Bayt (a.s.). Some have also said that the severe oppression during the time of Harun and [[Ma'mun]] al-Abbasi made it difficult for anyone to easily visit Musa ibn Ja'far's house and become a son-in-law to that family. Furthermore, the imprisonment of Lady Musa ibn Ja'far (a.s.), his martyrdom in prison, the summoning of Imam Reza (a.s.) to Khorasan, and the Imam's separation from his sisters added to this reason.<ref>Hosseini, Seyyed Javad, "The Secret of Lady Ma'sumah's (s.a.) Non-Marriage," Farhang Kowsar, 1386, no. 69.</ref>

=== Journey to Iran and Demise ===
The author of [[Tarikh Qom (History of Qom)]] states that in 200 AH, Ma'mun, the Abbasid Caliph, summoned Imam Reza (a.s.) from Medina to Marv to appoint him as his successor. The Imam's sister, Fatimah Ma'sumah (s.a.), set out for Iran in 201 AH with the intention of visiting her brother. It is said that Lady Fatimah Ma'sumah (s.a.) had prepared herself for the journey after receiving her brother's letter.<ref>Faghihi, Ali-Asghar, Tarikh Madhhabi Qom, Qom, Zayer Publications, 1387, p. 92.</ref>

Fatimah Ma'sumah (s.a.) traveled towards Tus in Iran in 201 AH. On this journey, five of Fatimah Ma'sumah's (s.a.) brothers, namely Fadl, Ja'far, Hadi, Qasim, and Zayd, along with several of her nephews and some servants, accompanied her. According to some, Fatimah Ma'sumah (s.a.) traveled with 23 of her brothers and nephews. Others have said that Lady Ma'sumah (s.a.) was accompanied by only one servant on this journey.<ref>[https://amfm.ir/veladat-ta-vafat/ From Birth to Death,] Comprehensive Portal of the Holy Shrine of Lady Fatimah Ma'sumah (s.a.), date of publication: 1398, date of visit: 1401.</ref> Fatimah Ma'sumah (a.s.) endured the hardships of this long journey until she reached the city of Saveh. The people of that city, who were enemies of the [[Ahl al-Bayt (a.s.)]] at that time, attacked her caravan. A fierce battle ensued, and all of her brothers and nephews were martyred. The grief of the martyrdom of 23 relatives eventually led Fatimah Ma'sumah to her sickbed. The people and nobles of Qom, who loved the Prophet's (s.a.w.) household, upon learning of this event, went to Saveh and, after meeting Fatimah Ma'sumah (s.a.), took her to Qom at her request. Fatimah Ma'sumah spent seventeen days in the house of one of the prominent figures of Qom, named Musa ibn Khazraj Ash'ari, while she was ill. Finally, Fatimah Ma'sumah (s.a.) passed away on the tenth of Rabi' al-Thani in 201 AH in the city of Qom.<ref>Rafiei, Tarikh Zendegani Imam Kadhim (a.s.), pp. 24-25.</ref>

The exact date of Fatimah Ma'sumah's (s.a.) demise is not mentioned in early sources; however, later sources state her death anniversary as the tenth of Rabi' al-Thani in 201 AH, at the age of 28. Some have also recorded the twelfth of Rabi' al-Thani. Some researchers believe that both dates are estimations.<ref>[https://lib.eshia.ir/11142/1/20/ولادت_حضرت_معصومه 23rd of Rabi' al-Awwal, the anniversary of the arrival of Lady Fatimah Ma'sumah (s.a.)], Library of Faqahat School, date of publication: 1396, date of visit: 1401.</ref> According to another report, after that attack in Saveh, enemies poisoned Fatimah Ma'sumah's (s.a.) food, and that poison caused her illness and ultimately her martyrdom after seventeen days.<ref>Tashid, Ali-Akbar, Hadiyeh-ye Isma'il or the Uprising of the Alawi Sayyids for the Caliphate, Tehran, Dar al-Kutub al-Islamiyah, 1385 SH, p. 166.</ref>

Some have said that given the military conflict with Fatimah Ma'sumah's (s.a.) caravan, her martyrdom was probable; because her illness was affected by this war. The report in Tarikh Qom, stating Fatimah Ma'sumah's (s.a.) demise due to illness, can be interpreted as reflecting the conservative stance of the dominant Ash'aris who tried to maintain their relationship with the Abbasid government. The author of Tarikh Qom was one of the Ash'aris.<ref>Pak, Mohammad Reza, "Qom in the First Two Centuries of Hijra," Tarikh Islam, Islamic Propaganda Office of Qom Seminary, 1382, no. 14, p. 10.</ref>

== Pilgrimage Prayer and Reward of Pilgrimage ==
{{Main article|Pilgrimage Prayer of Lady Masuma}}
The pilgrimage to Lady Masuma holds a special status in the words of the Ahl al-Bayt, and narrations have been issued regarding its importance. These narrations speak of the reward for her pilgrimage.<ref name=":02">{{Journal citation|first1=Hadi|last1=Daneshvar|year=1999|issue=35|title=Recommendations for the Pilgrimage of Lady Masuma (peace be upon her)|pages=28-31|journal=Farhang Kowsar}}</ref>

# Sa'd ibn Sa'd asked Imam Reza (AS) about the pilgrimage of Fatima, daughter of Musa? The Imam said: {{Arabic text|مَنْ‏ زَارَهَا فَلَهُ‏ الْجَنَّه|translation=Whoever visits her, paradise is his reward.}}<ref>Ibn Qulawayh, Ja'far ibn Muhammad, Kamil al-Ziyarat, Najaf Ashraf, Dar al-Murtadawiyah, first edition, 1356 AH, Chapter 106, p. 324, Hadith 1.</ref> <ref>Ibn Babawayh, Muhammad ibn Ali, Uyun Akhbar al-Reza (peace be upon him), Tehran, Nashr Jahan, first edition, 1378 AH, Chapter 67, vol. 2, p. 267, Hadith 1.</ref>
# [[Imam Jawad (AS)]] said regarding the virtue of visiting the grave of his aunt: {{Arabic text|مَنْ زَارَ قَبْرَ عَمَّتِي بِقُمَّ فَلَهُ الْجَنَّه|translation=Whoever visits the grave of my aunt in Qom, paradise is for him.}}<ref>Ibn Qulawayh, Ja'far ibn Muhammad, Kamil al-Ziyarat, Najaf Ashraf, Dar al-Murtadawiyah, first edition, 1356 AH, Chapter 106, p. 324, Hadith 2.</ref>

=== Pilgrimage Prayer ===
[[Allameh Majlesi]] in his book [[Bihar al-Anwar]] and some other works has narrated a pilgrimage prayer for Lady Masuma.<ref>Al-Majlesi, Bihar al-Anwar, vol. 99, pp. 266-267; also: Al-Majlesi, Muhammad Baqir, Tuhfat al-Za'ir, Qom, Imam Hadi (AS) Institute, 1386 AH, p. 4; also: Al-Majlesi, Zad al-Ma'ad, Beirut, Mu'assasat A'lami lil-Matbu'at, 1423 AH, pp. 547-548.</ref> which is recited today beside her shrine.

This pilgrimage prayer begins with divine invocations. First, near the grave and facing the Qibla, one should recite 34 times "Allahu Akbar", 33 times "Subhanallah", and 33 times "Alhamdulillah", and then the text of the pilgrimage prayer is recited.<ref>Al-Majlesi, Bihar al-Anwar, vol. 99, pp. 266-267.</ref>

{{Collapsible dual quote
| title = Pilgrimage Prayer of Lady Masuma (SA)
| left column title = Translation|السَّلامُ عَلَىٰ آدَمَ صِفْوَهِ اللّٰهِ، السَّلامُ عَلَىٰ نُوحٍ نَبِیِّ اللّٰهِ، السَّلامُ عَلَى إِبْراهِیمَ خَلِیلِ اللّٰهِ، السَّلامُ عَلَىٰ مُوسَىٰ کَلِیمِ اللّٰهِ، السَّلامُ عَلَىٰ عِیسىٰ رُوحِ اللّٰهِ، السَّلامُ عَلَیْکَ یَا رَسُولَ اللّٰهِ، السَّلامُ عَلَیْکَ یَا خَیْرَ خَلْقِ اللّٰهِ، السَّلامُ عَلَیْکَ یَا صَفِیَّ اللّٰهِ، السَّلامُ عَلَیْکَ یَا مُحَمَّدَ بْنَ عَبْدِ اللّٰهِ خاتَِمَ النَّبِیِّینَ،|Peace be upon Adam, the chosen of God; peace be upon Noah, the prophet of God; peace be upon Abraham, the friend of God; peace be upon Moses, the interlocutor of God; peace be upon Jesus, the spirit of God; peace be upon you, O Messenger of God; peace be upon you, O best of God's creation; peace be upon you, O chosen of God; peace be upon you, O Muhammad ibn Abdullah, the Seal of the Prophets,|السَّلامُ عَلَیْکَ یَا أَمِیرَ الْمُؤْمِنِینَ عَلِیَّ بْنَ أَبِی طالِبٍ وَصِیَّ رَسُولِ اللّٰهِ، السَّلامُ عَلَیْکِ یَا فاطِمَهُ سَیِّدَهَ نِساءِ الْعالَمِینَ، السَّلامُ عَلَیْکُما یَا سِبْطَیْ نَبِیِّ الرَّحْمَهِ وَسَیِّدَیْ شَبابِ أَهْلِ الْجَّنَهِ،|Peace be upon you, O Commander of the Faithful, Ali ibn Abi Talib, the successor of the Messenger of God; peace be upon you, O Fatima, the mistress of the women of the worlds; peace be upon you two, O two grandsons of the Prophet of Mercy and two masters of the youth of Paradise,|السَّلامُ عَلَیْکَ یَا عَلِیَّ بْنَ الْحُسَیْنِ سِیِّدَ الْعابِدِینَ وَقُرَّهَ عَیْنِ النَّاظِرِینَ، السَّلامُ عَلَیْکَ یَا مُحَمَّدَ بْنَ عَلِیٍّ باقِرَ الْعِلْمِ بَعْدَ النَّبِیِّ؛|Peace be upon you, O Ali ibn al-Husayn, the master of worshippers and the delight of the eyes of beholders; peace be upon you, O Muhammad ibn Ali, the splitter of knowledge after the Prophet;|السَّلامُ عَلَیْکَ یَا جَعْفَرَ بْنَ مُحَمَّدٍ الصَّادِقَ الْبارَّ الْأَمِینَ، السَّلامُ عَلَیْکَ یَا مُوسَى بْنَ جَعْفَرٍ الطَّاهِرَ الطُّهْرِ،|Peace be upon you, O Ja'far ibn Muhammad, the truthful, righteous, and trustworthy; peace be upon you, O Musa ibn Ja'far, the pure and purified Imam,|السَّلامُ عَلَیْکَ یَا عَلِیَّ بْنَ مُوسَى الرِّضَا الْمُرْتَضىٰ، السَّلامُ عَلَیْکَ یَا مُحَمَّدَ بْنَ عَلِیٍّ التَّقِیَّ،|Peace be upon you, O Ali ibn Musa al-Reza, the chosen Imam; peace be upon you, O Muhammad ibn Ali al-Taqi,|السَّلامُ عَلَیْکَ یَا عَلِیَّ بْنَ مُحَمَّدٍ النَّقِیَّ النَّاصِحَ الْأَمِینَ، السَّلامُ عَلَیْکَ یَا حَسَنَ بْنَ عَلِیٍّ، السَّلامُ عَلَى الْوَصِیِّ مِنْ بَعْدِهِ.|Peace be upon you, O Ali ibn Muhammad al-Naqi, the sincere advisor and trustworthy; peace be upon you, O Hasan ibn Ali; peace be upon the successor after him.|اللّٰهُمَّ صَلِّ عَلَىٰ نُورِکَ وَسِراجِکَ، وَوَلِیِّ وَلِیِّکَ، وَوَصِیِّ وَصِیِّکَ، وَحُجَّتِکَ عَلَىٰ خَلْقِکَ،|O God, bless Your light and Your lamp, and the guardian of Your guardian, and the successor of Your successor, and Your proof over Your creation,|السَّلامُ عَلَیْکِ یَا بِنْتَ رَسُولِ اللّٰهِ، السَّلامُ عَلَیْکِ یَا بِنْتَ فاطِمَهَ وَخَدِیجَهَ، السَّلامُ عَلَیْکِ یَا بِنْتَ أَمِیرِ الْمُؤْمِنِینَ، السَّلامُ عَلَیْکِ یَا بِنْتَ الْحَسَنِ وَالْحُسَیْنِ، السَّلامُ عَلَیْکِ یَا بِنْتَ وَلِیِّ اللّٰهِ، السَّلامُ عَلَیْکِ یَا أُخْتَ وَلِیِّ اللّٰهِ، السَّلامُ عَلَیْکِ یَا عَمَّهَ وَلِیِّ اللّٰهِ، السَّلامُ عَلَیْکِ یَا بِنْتَ مُوسَى بْنِ جَعْفَرٍ وَرَحْمَهُ اللّٰهِ وَبَرَکاتُهُ؛|Peace be upon you, O daughter of the Messenger of God; peace be upon you, O daughter of Fatima and Khadijah; peace be upon you, O daughter of the Commander of the Faithful; peace be upon you, O daughter of Hasan and Husayn; peace be upon you, O daughter of the Guardian of God; peace be upon you, O sister of the Guardian of God; peace be upon you, O aunt of the Guardian of God; peace and mercy and blessings of God be upon you, O daughter of Musa ibn Ja'far;|السَّلامُ عَلَیْکِ عَرَّفَ اللّٰهُ بَیْنَنا وَبَیْنَکُمْ فِی الْجَنَّهِ، وَحَشَرَنا فِی زُمْرَتِکُمْ، وَأَوْرَدَنا حَوْضَ نَبِیِّکُمْ، وَسَقَانا بِکَأْسِ جَدِّکُمْ مِنْ یَدِ عَلِیِّ بْنِ أَبِی طالِبٍ صَلَواتُ اللّٰهِ عَلَیْکُمْ،|Peace be upon you, may God establish recognition between us and you in Paradise, and gather us in your company, and bring us to the pond of your Prophet, and give us to drink from the cup of your grandfather, from the hand of Ali ibn Abi Talib, blessings of God be upon you all,|أَسْأَلُ اللّٰهَ أَنْ یُرِیَنا فِیکُمُ السُّرُورَ وَالْفَرَجَ، وَأَنْ یَجْمَعَنا وِإِیَّاکُمْ فِی زُمْرَهِ جَدِّکُمْ مُحَمَّدٍ صَلَّى اللّٰهُ عَلَیْهِ وَآلِهِ، وَأَنْ لَایَسْلُبَنا مَعْرِفَتَکُمْ إِنَّهُ وَلِیٌّ قَدِیرٌ،|I ask God to show us joy and relief through you, and to gather us and you in the company of your grandfather Muhammad (may God bless him and his family), and not to deprive us of your knowledge, for He is an All-Powerful Guardian.|أَتَقَرَّبُ إِلَى اللّٰهِ بِحُبِّکُمْ، وَالْبَراءَهِ مِنْ أَعْدائِکُمْ، وَالتَّسْلِیمِ إِلَى اللّٰهِ راضِیاً بِهِ غَیْرَ مُنْکِرٍ وَلَا مُسْتَکْبِرٍ، وَعَلَىٰ یَقِینِ مَا أَتىٰ بِهِ مُحَمَّدٌ وَبِهِ راضٍ، نَطْلُبُ بِذٰلِکَ وَجْهَکَ یَا سَیِّدِی اللّٰهُمَّ وَرِضاکَ وَالدَّارَ الْآخِرَهَ، یَا فاطِمَهُ اشْفَعِی لِی فِی الْجَنَّهِ فَإِنَّ لَکِ عِنْدَ اللّٰهِ شَأْناً مِنَ الشَّأْنِ.|I seek nearness to God through my love for you, and my disavowal of your enemies, and my submission to God, content with it, neither denying nor arrogant, and with certainty in what Muhammad brought, and content with it. By this, I seek Your countenance, O my Master, O God, and Your pleasure, and the abode of the Hereafter. O Fatima, intercede for me in Paradise, for you have a high status with God.|اللّٰهُمَّ إِنِّی أَسْأَلُکَ أَنْ تَخْتِمَ لِی بِالسَّعادَهِ فَلَا تَسْلُبَ مِنِّی مَا أَنَا فِیهِ، وَلَا حَوْلَ وَلَا قُوَّهَ إِلّا بِاللّٰهِ الْعَلِیِّ الْعَظِیمِ . اللّٰهُمَّ اسْتَجِبْ لَنا وَتَقَبَّلْهُ بِکَرَمِکَ وَعِزَّتِکَ وَبِرَحْمَتِکَ وَعافِیَتِکَ، وَصَلَّى اللّٰهُ عَلَىٰ مُحَمَّدٍ وَآلِهِ أَجْمَعِینَ وَسَلَّمَ تَسْلِیماً یَا أَرْحَمَ الرَّاحِمِینَ.|O God, I ask You to seal my life with happiness, and not to take away from me what I possess, and there is no power or strength except with God, the Most High, the Most Great. O God, answer us and accept it by Your generosity and Your might, and by Your mercy and Your well-being, and may God bless Muhammad and all his family and grant them complete peace, O Most Merciful of the merciful.
}}

== Shrine ==
According to historical sources, Fatima Masuma (SA) was buried in the Baghe Babilan neighborhood of Qom.<ref>Kiani, Yousef, "The Complex of Lady Masuma's Shrine (SA)", Faculty of Literature and Humanities, University of Tehran, No. 151, Autumn 1999, p. 64.</ref> Initially, a mat was placed over her grave.<ref name=":0">Sajjadi, Sadegh, "The Shrine of Lady Masuma", The Great Islamic Encyclopedia, Tehran, Center for the Great Islamic Encyclopedia, vol. 1, p. 360.</ref> After that, the shrine of Lady Masuma (SA) underwent many changes and developments throughout history and expanded in different periods.<ref name=":3">Sajjadi, "The Shrine of Lady Masuma", The Great Islamic Encyclopedia, vol. 1, pp. 358-362.</ref> The construction of the mausoleum of Fatima Masuma (SA) began in the mid-3rd century AH, and throughout the 4th to 6th centuries, it had a dome and cupola with decorations.<ref name=":2">Sotoudeh, Manouchehr, Books of the Holy Shrine of Lady Masuma (SA) and its surrounding courtyards, Qom, Library of Grand Ayatollah Marashi Najafi, 1375 AH, p. 19.</ref> However, until the Safavid era, there was no magnificent zarih (enclosure) or iwan (portico) for the shrine.<ref name=":1">Rezaei Nodushan, "The Evolution of Lady Masuma's Shrine (SA)", Iranian Architectural Studies, p. 92.</ref>

During the Safavid period, the shrine was expanded, including the construction of the Atiq Courtyard and the Golden Iwan.<ref name=":4">Sajjadi, "The Shrine of Lady Masuma", The Great Islamic Encyclopedia, vol. 1, p. 359.</ref> The expansion of the shrine continued during the Qajar period. [[Fath-Ali Shah Qajar]] paved the shrine's floor with marble. According to an inscription in the shrine, the mirror work on the shrine's walls also began during Fath-Ali Shah's reign and was completed during Mohammad Shah's time.<ref name=":4"/> During the reign of Naser al-Din Shah Qajar, the Atabak Courtyard was also built.<ref>Vazin Afzal, Mehdi, "The Expansion of Lady Masuma's Shrine and the Increase of Pilgrims to Qom during Naser al-Din Shah's Reign", Research in History, Year 2, No. 3, Autumn 2011, p. 65.</ref> After the Islamic Revolution of Iran, the shrine was further expanded, and sections such as the Imam Khomeini Shabestan (prayer hall) were added to the shrine.<ref name=":5">"[https://reiseniran.de/fa/%D8%AD%D8%B1%D9%85-%D8%AD%D8%B6%D8%B1%D8%AA-%D9%85%D8%B9%D8%B5%D9%88%D9%85%D9%87-%D9%82%D9%85/ Lady Masuma's Shrine]", Reisen Iran website, article date: June 3, 2022, access date: January 4, 2023.</ref>

After the [[Islamic Revolution of Iran]], the shrine was also expanded, and sections such as the Imam Khomeini Shabestan were added to the shrine.<ref name=":5"/>[[File:Haram Hazrat Masumeh.jpg|left|500px|Map of Lady Masuma's Shrine (AS)]]
=== Courtyards and Porticoes ===
The shrine of Lady Masuma (SA) has several courtyards:
* The Atiq Courtyard, which is called the Small Courtyard, the Old Courtyard, and today the Imam Hadi (AS) Courtyard. This courtyard is square-shaped and has three iwans. The Golden Iwan is located in this courtyard.<ref>Sajjadi, "The Shrine of Lady Masuma", The Great Islamic Encyclopedia, vol. 1, p. 360.</ref>
* The Atabaki Courtyard, which is called the New Courtyard and today the Imam Reza (AS) Courtyard. This courtyard was built during the reign of Naser al-Din Shah Qajar by Mirza Ali Asghar Khan Atabak. The Mirror Portico, which was built in 1130 AH by the order of Ali Akbar Khan Atabak, is located in this courtyard.<ref>Sajjadi, "The Shrine of Lady Masuma", The Great Islamic Encyclopedia, vol. 1, pp. 360-361.</ref>
* The Saheb al-Zaman (AS) Courtyard, which has an area of about 8000 square meters and has four entrances. This courtyard is located next to the Imam Khomeini Shabestan.<ref name=":5"/>
* The Jawad al-A'immah (AS) Courtyard; this courtyard, which has an area of more than 15000 square meters, was built on the Qomrud River. This courtyard, with four main entrances and two emergency entrances, was built in the late 2000s.<ref>"[https://reiseniran.de/fa/%D8%AD%D8%B1%D9%85-%D8%AD%D8%B6%D8%B1%D8%AA-%D9%85%D8%B9%D8%B5%D9%88%D9%85%D9%87-%D9%82%D9%85/ Lady Masuma's Shrine]" Reisen Iran website.</ref>
* The Prophet Azam (SA) Courtyard; the construction of this courtyard began in the late 2000s.<ref>"[https://reiseniran.de/fa/%D8%AD%D8%B1%D9%85-%D8%AD%D8%B6%D8%B1%D8%AA-%D9%85%D8%B9%D8%B5%D9%88%D9%85%D9%87-%D9%82%D9%85/ Lady Masuma's Shrine]" Reisen Iran website.</ref>

There are six porticoes in the shrine of Lady Masuma (SA), most of which have a smaller dome than the main dome of the shrine. Three porticoes were built by the [[Safavids]], two by the [[Qajars]], and one belongs to the contemporary era.<ref>Sajjadi, "The Shrine of Lady Masuma", The Great Islamic Encyclopedia, vol. 1, pp. 360-361.</ref>
[[File:Evolution of Lady Masuma's Shrine.png|thumb|300px|Evolution of Lady Masuma's Shrine up to the Naser al-Din Shah era.]]

=== Zarih (Enclosure) ===
The first zarih of Lady Masuma's shrine (SA) was built by [[Shah Tahmasp I]]. Shah Tahmasp later installed another zarih made of white and transparent steel around the previous one. This zarih was replaced in 1000 AH by [[Shah Abbas I]] Safavid with another zarih. Fath-Ali Shah Qajar covered this zarih with silver plates in 1245 AH and placed it on a marble base. After some renovations, its shape was finally changed in 1348 SH, and its height was increased.<ref>Sajjadi, "The Shrine of Lady Masuma", The Great Islamic Encyclopedia, vol. 1, pp. 359-360.</ref> In 1380 SH, the zarih of Lady Masuma (SA) was completely renovated.<ref>"[https://www.isna.ir/news/95050112516/%D8%B3%DB%8C%D8%B1-%D8%AA%D8%A7%D8%B1%DB%8C%D8%AE%DB%8C-%D8%B6%D8%B1%DB%8C%D8%AD-%D9%85%D8%B7%D9%87%D8%B1-%D8%AD%D8%B6%D8%B1%D8%AA-%D9%85%D8%B9%D8%B5%D9%88%D9%85%D9%87-%D8%B3-%D8%A7%D8%B2-%D8%A2%D8%BA%D8%A7%D8%B2-%D8%AA%D8%A7%DA%A9%D9%86%D9%88%D9%86 Historical overview of the holy zarih of Lady Masuma (SA) from beginning to present]", ISNA, article date: August 10, 2016, access date: January 1, 2023.</ref>

=== Dome ===
[[File:Old Shrine 8.jpg|200px|left|Presence of gravestones in the Atabaki Courtyard]]
The first dome over the tomb of Lady Masuma was built by a woman named Zaynab,<ref>Sajjadi, "[https://www.cgie.org.ir/fa/article/257471/%D8%A2%D8%B3%D8%AA%D8%A7%D9%86%D9%87-%D8%AD%D8%B6%D8%B1%D8%AA-%D9%85%D8%B9%D8%B5%D9%88%D9%85%D9%87 The Shrine of Lady Masuma]", Center for the Great Islamic Encyclopedia, vol. 1, p. 360.</ref> whom some have identified as the daughter of Imam Jawad (AS).<ref>Nodushan, Mohammad Rezaei, "The Evolution of Lady Masuma's Shrine (SA)", Iranian Architectural Studies, No. 16, Autumn and Winter 2019, p. 92.</ref> "Amir Abul-Fadl Iraqi", the ruler of Qom during the Seljuk period, built a new dome.<ref>""The Holy Shrine of Lady Masuma (AS) (Qom)", Islamic Knowledge (Endowments Organization), No. 29, September 1978, p. 56.</ref> In 925 AH, Shah Begum Safavi demolished this dome and built another dome, which remains today. This dome was decorated with 12,000 gold bricks in 1518 AH by the order of Fath-Ali Shah. The height of this dome from the roof of the shrine is 16 meters and from the ground is 32 meters.<ref>Sajjadi, "The Shrine of Lady Masuma", The Great Islamic Encyclopedia, vol. 1, p. 360.</ref> The dome was renovated in the 2000s during the Islamic Republic era.<ref>Faqih Mirzayi, Hossein, "[https://hawzah.net/fa/Magazine/View/4180/4780/39392/%D8%B7%D8%B1%D8%AD-%D8%A8%D8%A7%D8%B2-%D8%B3%D8%A7%D8%B2%DB%8C-%DA%AF%D9%86%D8%A8%D8%AF-%D8%AD%D8%B1%D9%85-%D9%85%D8%B7%D9%87%D8%B1-%D8%AD%D8%B6%D8%B1%D8%AA-%D9%81%D8%A7%D8%B7%D9%85%D9%87-%D9%85%D8%B9%D8%B5%D9%88%D9%85%D9%87%22%D8%B3%22 Reconstruction plan for the holy dome of Lady Fatima Masuma's shrine (SA)]", Hawzah Information Base, article date: April 21, 2003, access date: January 3, 2023.</ref>

=== Minarets ===
*Two minarets are located in the Atabaki Courtyard, which are among the tallest structures of the shrine and are situated above the Mirror Iwan.
*Two minarets are located on the other side of the Atabaki Courtyard, opposite the Mirror Iwan.
*Two minarets were built in the Golden Iwan in the Atiq Courtyard, covered with spiral knot tiles.<ref>"[https://hawzah.net/fa/Question/View/65088/%D8%AA%D8%A7%D8%B1%DB%8C%D8%AE%DA%86%D9%87-%D8%AD%D8%B1%D9%85-%D8%AD%D8%B6%D8%B1%D8%AA-%D9%85%D8%B9%D8%B5%D9%88%D9%85%D9%87-%22%D8%B3%22 History of Lady Masuma's Shrine (SA)]", Hawzah Information Base, article date: July 15, 2018, access date: January 1, 2023.</ref>

== Gallery ==
<gallery mode="packed" heights="150px">
File:حرم قدیمی ۱.jpg|Exterior view of the Holy Shrine of Fatimah Ma'sumah (S.A.) from Astaneh Square (1859 CE).
File:حرم قدیمی۳.jpg|Atiq Courtyard and Naqqareh Khaneh (1887 CE).
File:حرم قدیمی ۴.jpg|Exterior view of the Holy Shrine of Fatimah Ma'sumah (S.A.) from Qom River and the high walls built to prevent floods from entering the shrine (1890 CE).
File:حرم قدیمی ۵.jpg|Zarih (enclosure) of the tomb of Fatimah Ma'sumah (S.A.) (1905 CE).
File:حرم قدیمی ۹.jpg|Panoramic view of the Holy Shrine of Fatimah Ma'sumah (S.A.) (1927 CE).
File:حرم قدیمی ۷.jpg|A view of a part of Atabaki Courtyard.
File:حرم ۲.jpg|Exterior view of the Holy Shrine of Fatimah Ma'sumah from Astaneh Square (1887 CE).
File:قرآن‌خوانی در شبستان امام خمینی.jpg|Collective Quran recitation in Imam Khomeini Shabestan of the Holy Shrine of Fatimah Ma'sumah (S.A.).
File:داخل حرم ۵.JPG|A view of one of the porticos of the Holy Shrine of Fatimah Ma'sumah (S.A.).
File:حرم ۳.jpg|A view of the dome and minarets of Atabaki Courtyard of the Holy Shrine of Fatimah Ma'sumah (S.A.).
</gallery>

== References ==
{{پانویس|۲}}
{{شاخه
| شاخه اصلی =History
| شاخه فرعی۱ =Exemplary Women
| شاخه فرعی۲ =
| شاخه فرعی۳ =
}}
{{تکمیل مقاله
| شناسه =done
| تیترها =done
| ویرایش =done
| لینک‌دهی =done
| ناوبری =
| نمایه =
| تغییر مسیر =done
| ارجاعات =
| ارزیابی کمی =done
| تکمیل =
| اولویت =B
| کیفیت =B
}}
{{پایان متن}}

[[ar:فاطمة المعصومة]]
[[az:Həzrət Məsumə (s)]]
[[bn:হযরত মাসুমা (সা.)]]
[[en:Lady Fatimah Ma'sumah (a)]]
[[es:Hazrat Masumeh (P)]]
[[fa:حضرت معصومه(س)]]
[[fr:Hazrat Masoumeh (s)]]
[[ps:حضرت معصومه(س)]]
[[ru:Хазрат Масуме (с)]]
[[ur:حضرت معصومہ (س)]]

Hazrat Masoumeh (s.a.)

2026-10-04T08:12:51Z

Translationbot: ترجمه خودکار از ویکی فارسی

{{شروع متن}}
{{سوال}}
Apakah punca kedudukan tinggi Hazrat Masoumeh (s.a.) di kalangan keturunan imam?
{{پایان سوال}}
{{پاسخ}}
[[Fail:Haram 1.jpg|thumb|Makam Hazrat Masoumeh (s.a.)]]
'''Hazrat Masoumeh (s.a.)''' (173 - 201 H) adalah puteri kepada [[Imam Musa al-Kazim (a.s.)]], saudari kepada [[Imam Reza (a.s.)]] dan salah seorang wanita yang mulia dan terkenal di kalangan [[Syiah]].

Nama asalnya adalah Fatimah dan antara gelaran terkenalnya ialah Masoumeh, Karimeh Ahlul Bait, Shafie'ah, dan Tahereh. Dalam hadis-hadis, beliau diberikan kedudukan syafaat, [[Ismah (kemaksuman)]] dan kedudukan ilmiah. Imam Reza (a.s.) menganggap pahala menziarahi makam saudarinya sama seperti pahala menziarahi makamnya sendiri. Banyak riwayat dari ulama Syiah mengenai kemuliaan dan keutamaan Fatimah Masoumeh (s.a.).

Antara peristiwa penting dalam kehidupan Fatimah Masoumeh (s.a.) adalah perjalanannya ke Iran untuk bertemu abangnya, Imam Reza (a.s.). Dalam buku-buku Syiah disebutkan bahawa dalam perjalanan ini, di kota Saveh, kafilah mereka diserang dan beberapa anggota kafilahnya terbunuh. Fatimah Masoumeh (s.a.) jatuh sakit selepas kejadian ini dan meninggal dunia setelah tiba di Qom.

Makam Fatimah Masoumeh (s.a.) terletak di [[Kota Qom]]. Pada mulanya, makamnya adalah kubur yang sederhana. Makam ini telah diperluas pada zaman pemerintahan yang berbeza, terutamanya pada zaman pemerintahan Syiah. Puncak pengembangan makam Fatimah Masoumeh (s.a.) adalah pada zaman Safawiyah dan selepasnya.
{{Portal|Pengumuman|Keluarga}}

== Kedudukan ==
Fatimah Masoumeh (s.a.) dianggap sebagai salah seorang keturunan imam yang paling mulia di kalangan [[Syiah]].<ref>Qomi, Abbas bin Mohammad Reza, Montahal Amal fi Tarikh al-Nabi wa al-Al, Qom, Daftar Nashr Islami, jilid 2, hlm. 378.</ref> Beliau adalah puteri Imam Musa al-Kazim (a.s.), saudari Imam Reza (a.s.) dan makcik kepada [[Imam Jawad (a.s.)]]. Makamnya di kota Qom dianggap sebagai makam Ahlul Bait (a.s.) kedua di Iran, selepas makam Imam Reza (a.s.) di Mashhad.<ref>Eshaqi, Seyyed Hossein, Mahtab Ahlul Bait (Sirri dar Zendegi Karimeh Ahlul Bait Hazrat Masoumeh), Qom, Markaz Pazhouheshhaye Islami Seda va Sima, 1386 S.H., hlm. 3-6.</ref>

=== Keutamaan ===
Fatimah Masoumeh (s.a.) dianggap memiliki kedudukan [[Syafaat]].<ref>Mohammadi Eshtehardi, Mohammad, Hazrat Masoumeh (s.a.) Fatimah Kedua, Qom, Nashr Akhlaq, 1380, hlm. 178-179.</ref> [[Imam Ja'far al-Sadiq (a.s.)]] menganggap syafaat Fatimah Masoumeh (s.a.) sebagai penyebab masuknya Syiah ke syurga.<ref>Al-Majlisi, Bihar al-Anwar al-Jami'ah li Durar al-Akhbar al-Aimmah, Beirut, Dar Ihya al-Turath al-Arabi, 1403 H, jilid 57, hlm. 228.</ref> Sesetengah pihak, berdasarkan riwayat ini, menganggap syafaat Fatimah Masoumeh (s.a.) sangat luas.<ref>Mohammadi Eshtehardi, Hazrat Masoumeh (s.a.) Fatimah Kedua, hlm. 178-179.</ref>

Sesetengah pihak, berdasarkan sebahagian daripada Ziaratnameh Fatimah Masoumeh (s.a.), menganggap beliau sebagai puteri roh dan jasad [[Nabi Muhammad (s.a.w.)]], Hazrat Zahra (s.a.), [[Khadijah al-Kubra (s.a.)]] dan para Imam Maksum (a.s.).<ref>Mohammadi Eshtehardi, Mohammad, "Hazrat Masoumeh (s.a.), Akhtar Tabaan Al Muhammad (s.a.w.)", Nashriyeh Pasdar Islam, no. 177, 1357.</ref> Selain itu, dari bahagian lain Ziaratnameh ini, kedudukan Ismah (kemaksuman) telah dibuktikan untuk Fatimah Masoumeh (s.a.).<ref>Mohammadi Eshtehardi, Hazrat Masoumeh (s.a.) Fatimah Kedua, hlm. 159.</ref>

Keberkatan dan keutamaan yang berkaitan dengan tanah dan ziarah beliau adalah aspek lain dari keutamaan Fatimah Masoumeh (s.a.). Dalam beberapa riwayat, pahala menziarahi Fatimah Masoumeh (s.a.) dianggap syurga.<ref>Ibn Qulawayh, Ja'far bin Mohammad, Kamil al-Ziyarat, tahqiq Abd al-Hussein Amini, Najaf, Dar al-Murtadawiyah, hlm. 324.</ref> Banyak riwayat dari ulama Syiah mengenai kemuliaan dan keutamaan Hazrat Fatimah Masoumeh (s.a.) telah disebutkan<ref>Untuk maklumat lanjut, lihat: Mohammadi Eshtehardi, Mohammad, "Hazrat Masoumeh (s.a.), Akhtar Tabaan Al Muhammad (s.a.w.)".</ref>. Sebagai contoh, disebutkan bahawa Mulla Sadra, seorang ahli falsafah Syiah yang meninggal dunia pada tahun 1050 H, sering menziarahi beliau dan bertawassul kepadanya untuk menyelesaikan masalah ilmiah dan falsafahnya.<ref>Qomi, Abbas bin Mohammad Reza, al-Fawaid al-Radawiyah fi Ahwal Ulama al-Mazhab al-Ja'fariyah, tahqiq Nasser Baqeri Bidehndi, Qom, Boostan Kitab, 1385, hlm. 618.</ref> Selain itu, [[Sheikh Abbas Qomi]] (1294-1359 H), seorang muhaddith dan sejarawan Syiah, memanggil Fatimah Masoumeh (s.a.) sebagai Sayyidah Jalilah dan puteri Imam Musa al-Kazim (a.s.) yang paling mulia.<ref>Qomi, Montahal Amal, jilid 2, hlm. 378; juga: Qomi, Abbas bin Mohammad Reza, Mafatih al-Jinan, Qom, Intisharat Osvah, tanpa tarikh, hlm. 562.</ref> Banyak karamah telah disebutkan dalam sumber-sumber mengenai ziarah dan makam beliau.<ref>Untuk maklumat terperinci, lihat: Mohammadi Eshtehardi, Hazrat Masoumeh (s.a.) Fatimah Kedua, hlm. 191-219.</ref>
[[Fail:Dakhil Haram 6.JPG|thumb|Dinding Hazrat Masoumeh (s.a.) dan pemandangan bawah kubah makam]]

=== Ilmu ===
Fatimah Masoumeh (s.a.) dianggap sebagai salah seorang wanita yang berilmu dan perawi hadis.<ref>Sadeghi Ardestani, Ahmad, Zanan Daneshman va Rawi Hadith, Qom, Markaz Intisharat Daftar Tablighat Islami, 1377, hlm. 350-351.</ref> Para muhaddith Syiah dan [[Ahlus Sunnah]] telah meriwayatkan hadis-hadis yang dinukil dari Fatimah Masoumeh dalam sumber-sumber mereka. Antara riwayat-riwayat ini adalah:

1. Muhammad bin Muhammad Jazari (751-833 H), seorang muhaddith dan fuqaha Syafie, meriwayatkan melalui Fatimah Masoumeh (s.a.) dan beliau melalui puteri-puteri maksum (a.s.), seperti Sakinah puteri [[Imam Husain (a.s.)]] dan Ummu Kultsum puteri [[Imam Ali (a.s.)]], dari Fatimah Zahra (s.a.) bahawa beliau berkata: {{Teks Arab|Terjemahan=Adakah kamu melupakan sabda Nabi Muhammad (s.a.w.) pada hari Ghadir Khum yang berkata bahawa barangsiapa yang aku adalah maulanya, maka Ali (a.s.) juga adalah maulanya, dan apa yang beliau katakan kepada Ali (a.s.) bahawa kedudukanmu bagiku adalah seperti kedudukan Harun (a.s.) bagi Musa (a.s.).}}<ref>Ibn al-Jazari, Muhammad bin Muhammad, Asna al-Matalib fi Manaqib al-Imam Ali (a.s.), Isfahan, Maktabah al-Imam Amir al-Mu'minin Ali (a.s.) al-Ammah, hlm. 50-51.</ref>

2. Bakr bin Ahmad meriwayatkan dari Fatimah puteri Imam Reza (a.s.) dan beliau dari Fatimah Masoumeh (s.a.) dan beliau melalui puteri-puteri maksum (a.s.) dari Fatimah Zahra (s.a.) bahawa Rasulullah (s.a.w.) berkata bahawa pada hari kiamat semua orang akan dipanggil dengan nama ibu mereka kecuali Syiah Ali bin Abi Talib (a.s.).<ref>Al-Qomi, Abbas bin Mohammad Reza, Safinah al-Bihar wa Madinah al-Hikam wa al-Athar, Tehran, Dar al-Usrah li al-Tiba'ah wa al-Nashr, 1392, jilid 4, hlm. 545.</ref>

=== Gelaran ===
{{Lihat juga|Gelaran Sitti untuk Hazrat Masoumeh (s.a.)}}
Banyak gelaran telah disebutkan untuk Hazrat Masoumeh (s.a.) dalam sumber-sumber: Antaranya ialah gelaran Tahereh (suci), Hamidah (terpuji), Birrah (baik hati), Rashidah (matang), Taqiyyah (bertakwa), Radhiyah (redha dengan Allah), Mardhiyyah (diredhai Allah), Naqiyyah (bersih), Ukht al-Reza (saudari Imam Reza), Sayyidah Siddiqah (wanita yang sangat jujur), Sayyidah Radhiyyah Mardhiyyah (wanita yang redha dengan Allah dan diredhai-Nya), Muhaddithah (perawi hadis), Abidah (penyembah) dan Sitti (tuan) boleh disebutkan.<ref>Na'ini Ardestani, Mohammad Ali bin Hussein, Anwar al-Musha'sha'in, tahqiq Mohammad Reza Ansari Qomi, Qom, Ketabkhaneh Bozorg Hazrat Ayatollah al-Uzma Mar'ashi Najafi, jilid 1, hlm. 211; juga: Rafiei, Ali, Tarikh Zendegani Imam Kazim (a.s.), Tehran, Sepah Pasdaran Enghelab Islami, Namayandegi Vali Faqih, Edareh Amoozeshhaye Aqidati Siyasi, hlm. 21.</ref>

Masoumeh adalah antara gelaran terkenal puteri Imam Kazim (a.s.). Gelaran ini diambil dari riwayat yang dinukil dari [[Imam Reza (a.s.)]]:{{Teks Arab|مَن زارَ المَعصُومَهَ بِقُمّ کَمَنْ زارَنی|Terjemahan=Barangsiapa menziarahi Masoumeh di Qom, adalah seperti menziarahiku.}} Gelaran Masoumeh, walaupun tidak menunjukkan [[Ismah (kemaksuman)]] pada tahap kemaksuman para maksum (a.s.), ia menunjukkan beliau memiliki tahap yang lebih rendah dalam kedudukan kemaksuman; tahap yang tidak terdapat pada manusia biasa.<ref>Rafiei, Tarikh Zendegani Imam Kazim (a.s.), hlm. 21.</ref>

Antara gelaran lain Hazrat Masoumeh (s.a.) ialah Karimeh Ahlul Bait. [[Ayatollah Mar'ashi Najafi|Mar'ashi Najafi]] (1276-1369 S.H.), seorang marja' taqlid Syiah, berkata bahawa [[Imam Muhammad al-Baqir (a.s.)|Imam Muhammad al-Baqir (a.s.)]] atau Imam Ja'far al-Sadiq (a.s.) telah berkata kepada bapanya dalam mimpi: "Hendaklah kamu kepada Karimeh Ahlul Bait."<ref>Rafiei, Tarikh Zendegani Imam Kazim (a.s.), hlm. 21.</ref> Shafie'ah adalah antara gelaran lain Fatimah Masoumeh (s.a.). Dari Imam Sadiq (a.s.) diriwayatkan: {{Teks Arab|Terjemahan=Seorang wanita dari keturunanku bernama Fatimah puteri Musa akan meninggal dunia di Qom, dengan syafaatnya semua Syiah kami akan masuk syurga.}}<ref>Rafiei, Tarikh Zendegani Imam Kazim (a.s.), hlm. 21.</ref>

== Biography ==
[[File:Inside the shrine 8.JPG|thumb|Aynah Iwan in the shrine of Fatimah Ma'sumah (s.a.).]]
There is not much information available about the life of Lady Ma'sumah (s.a.); including details about her birth and death dates and the specifics of her life.<ref>Mahallati, Rayahin al-Shari'ah, vol. 5, p. 31.</ref> According to some later sources, her birth occurred in 173 AH, during the caliphate of [[Harun al-Rashid]], in Medina. Fatimah Ma'sumah lost her father, Imam Kadhim (a.s.), at the age of ten.<ref>[https://amfm.ir/veladat-ta-vafat/ From Birth to Death,] Comprehensive Portal of the Holy Shrine of Lady Fatimah Ma'sumah (s.a.), date of publication: 1398, date of visit: 1401.</ref> Fatimah Ma'sumah's (s.a.) father was Imam Musa Kadhim (a.s.), the seventh Imam of the Shi'ites, and her mother, Najmah, was a virtuous lady. [[Shaykh Saduq]] narrated that Najmah Khatun was known for her intellect, wisdom, obedience, worship, and adherence to etiquette. Historical sources explicitly state that Imam Reza (a.s.) and Lady Ma'sumah (a.s.) shared the same mother.<ref>A group of authors, Encyclopedia of Imam Kadhim (a.s.), no place, Ashura Specialized Website, no date, p. 338.</ref>

Lady Ma'sumah (s.a.) never married during her lifetime. Some attribute her not marrying to not finding an equal or someone worthy of her.<ref>Elhami, Davood, A Journey Through the History of Shi'ism, Qom, Maktab Islam, 1375, p. 545.</ref> One of the mentioned possibilities regarding her not marrying is that Imam Kadhim (a.s.) himself advised his daughters not to marry. Opponents of this claim have rejected such a will, considering it contrary to the tradition of the Messenger of Allah (s.a.w.) and the practice of the Ahl al-Bayt (a.s.). Some have also said that the severe oppression during the time of Harun and [[Ma'mun]] al-Abbasi made it difficult for anyone to easily visit Musa ibn Ja'far's house and become a son-in-law to that family. Furthermore, the imprisonment of Lady Musa ibn Ja'far (a.s.), his martyrdom in prison, the summoning of Imam Reza (a.s.) to Khorasan, and the Imam's separation from his sisters added to this reason.<ref>Hosseini, Seyyed Javad, "The Secret of Lady Ma'sumah's (s.a.) Non-Marriage," Farhang Kowsar, 1386, no. 69.</ref>

=== Journey to Iran and Demise ===
The author of [[Tarikh Qom (History of Qom)]] states that in 200 AH, Ma'mun, the Abbasid Caliph, summoned Imam Reza (a.s.) from Medina to Marv to appoint him as his successor. The Imam's sister, Fatimah Ma'sumah (s.a.), set out for Iran in 201 AH with the intention of visiting her brother. It is said that Lady Fatimah Ma'sumah (s.a.) had prepared herself for the journey after receiving her brother's letter.<ref>Faghihi, Ali-Asghar, Tarikh Madhhabi Qom, Qom, Zayer Publications, 1387, p. 92.</ref>

Fatimah Ma'sumah (s.a.) traveled towards Tus in Iran in 201 AH. On this journey, five of Fatimah Ma'sumah's (s.a.) brothers, namely Fadl, Ja'far, Hadi, Qasim, and Zayd, along with several of her nephews and some servants, accompanied her. According to some, Fatimah Ma'sumah (s.a.) traveled with 23 of her brothers and nephews. Others have said that Lady Ma'sumah (s.a.) was accompanied by only one servant on this journey.<ref>[https://amfm.ir/veladat-ta-vafat/ From Birth to Death,] Comprehensive Portal of the Holy Shrine of Lady Fatimah Ma'sumah (s.a.), date of publication: 1398, date of visit: 1401.</ref> Fatimah Ma'sumah (a.s.) endured the hardships of this long journey until she reached the city of Saveh. The people of that city, who were enemies of the [[Ahl al-Bayt (a.s.)]] at that time, attacked her caravan. A fierce battle ensued, and all of her brothers and nephews were martyred. The grief of the martyrdom of 23 relatives eventually led Fatimah Ma'sumah to her sickbed. The people and nobles of Qom, who loved the Prophet's (s.a.w.) household, upon learning of this event, went to Saveh and, after meeting Fatimah Ma'sumah (s.a.), took her to Qom at her request. Fatimah Ma'sumah spent seventeen days in the house of one of the prominent figures of Qom, named Musa ibn Khazraj Ash'ari, while she was ill. Finally, Fatimah Ma'sumah (s.a.) passed away on the tenth of Rabi' al-Thani in 201 AH in the city of Qom.<ref>Rafiei, Tarikh Zendegani Imam Kadhim (a.s.), pp. 24-25.</ref>

The exact date of Fatimah Ma'sumah's (s.a.) demise is not mentioned in early sources; however, later sources state her death anniversary as the tenth of Rabi' al-Thani in 201 AH, at the age of 28. Some have also recorded the twelfth of Rabi' al-Thani. Some researchers believe that both dates are estimations.<ref>[https://lib.eshia.ir/11142/1/20/ولادت_حضرت_معصومه 23rd of Rabi' al-Awwal, the anniversary of the arrival of Lady Fatimah Ma'sumah (s.a.)], Library of Faqahat School, date of publication: 1396, date of visit: 1401.</ref> According to another report, after that attack in Saveh, enemies poisoned Fatimah Ma'sumah's (s.a.) food, and that poison caused her illness and ultimately her martyrdom after seventeen days.<ref>Tashid, Ali-Akbar, Hadiyeh-ye Isma'il or the Uprising of the Alawi Sayyids for the Caliphate, Tehran, Dar al-Kutub al-Islamiyah, 1385 SH, p. 166.</ref>

Some have said that given the military conflict with Fatimah Ma'sumah's (s.a.) caravan, her martyrdom was probable; because her illness was affected by this war. The report in Tarikh Qom, stating Fatimah Ma'sumah's (s.a.) demise due to illness, can be interpreted as reflecting the conservative stance of the dominant Ash'aris who tried to maintain their relationship with the Abbasid government. The author of Tarikh Qom was one of the Ash'aris.<ref>Pak, Mohammad Reza, "Qom in the First Two Centuries of Hijra," Tarikh Islam, Islamic Propaganda Office of Qom Seminary, 1382, no. 14, p. 10.</ref>

== Pilgrimage Prayer and Reward of Pilgrimage ==
{{Main article|Pilgrimage Prayer of Lady Masuma}}
The pilgrimage to Lady Masuma holds a special status in the words of the Ahl al-Bayt, and narrations have been issued regarding its importance. These narrations speak of the reward for her pilgrimage.<ref name=":02">{{Journal citation|first1=Hadi|last1=Daneshvar|year=1999|issue=35|title=Recommendations for the Pilgrimage of Lady Masuma (peace be upon her)|pages=28-31|journal=Farhang Kowsar}}</ref>

# Sa'd ibn Sa'd asked Imam Reza (AS) about the pilgrimage of Fatima, daughter of Musa? The Imam said: {{Arabic text|مَنْ‏ زَارَهَا فَلَهُ‏ الْجَنَّه|translation=Whoever visits her, paradise is his reward.}}<ref>Ibn Qulawayh, Ja'far ibn Muhammad, Kamil al-Ziyarat, Najaf Ashraf, Dar al-Murtadawiyah, first edition, 1356 AH, Chapter 106, p. 324, Hadith 1.</ref> <ref>Ibn Babawayh, Muhammad ibn Ali, Uyun Akhbar al-Reza (peace be upon him), Tehran, Nashr Jahan, first edition, 1378 AH, Chapter 67, vol. 2, p. 267, Hadith 1.</ref>
# [[Imam Jawad (AS)]] said regarding the virtue of visiting the grave of his aunt: {{Arabic text|مَنْ زَارَ قَبْرَ عَمَّتِي بِقُمَّ فَلَهُ الْجَنَّه|translation=Whoever visits the grave of my aunt in Qom, paradise is for him.}}<ref>Ibn Qulawayh, Ja'far ibn Muhammad, Kamil al-Ziyarat, Najaf Ashraf, Dar al-Murtadawiyah, first edition, 1356 AH, Chapter 106, p. 324, Hadith 2.</ref>

=== Pilgrimage Prayer ===
[[Allameh Majlesi]] in his book [[Bihar al-Anwar]] and some other works has narrated a pilgrimage prayer for Lady Masuma.<ref>Al-Majlesi, Bihar al-Anwar, vol. 99, pp. 266-267; also: Al-Majlesi, Muhammad Baqir, Tuhfat al-Za'ir, Qom, Imam Hadi (AS) Institute, 1386 AH, p. 4; also: Al-Majlesi, Zad al-Ma'ad, Beirut, Mu'assasat A'lami lil-Matbu'at, 1423 AH, pp. 547-548.</ref> which is recited today beside her shrine.

This pilgrimage prayer begins with divine invocations. First, near the grave and facing the Qibla, one should recite 34 times "Allahu Akbar", 33 times "Subhanallah", and 33 times "Alhamdulillah", and then the text of the pilgrimage prayer is recited.<ref>Al-Majlesi, Bihar al-Anwar, vol. 99, pp. 266-267.</ref>

{{Collapsible dual quote
| title = Pilgrimage Prayer of Lady Masuma (SA)
| left column title = Translation|السَّلامُ عَلَىٰ آدَمَ صِفْوَهِ اللّٰهِ، السَّلامُ عَلَىٰ نُوحٍ نَبِیِّ اللّٰهِ، السَّلامُ عَلَى إِبْراهِیمَ خَلِیلِ اللّٰهِ، السَّلامُ عَلَىٰ مُوسَىٰ کَلِیمِ اللّٰهِ، السَّلامُ عَلَىٰ عِیسىٰ رُوحِ اللّٰهِ، السَّلامُ عَلَیْکَ یَا رَسُولَ اللّٰهِ، السَّلامُ عَلَیْکَ یَا خَیْرَ خَلْقِ اللّٰهِ، السَّلامُ عَلَیْکَ یَا صَفِیَّ اللّٰهِ، السَّلامُ عَلَیْکَ یَا مُحَمَّدَ بْنَ عَبْدِ اللّٰهِ خاتَِمَ النَّبِیِّینَ،|Peace be upon Adam, the chosen of God; peace be upon Noah, the prophet of God; peace be upon Abraham, the friend of God; peace be upon Moses, the interlocutor of God; peace be upon Jesus, the spirit of God; peace be upon you, O Messenger of God; peace be upon you, O best of God's creation; peace be upon you, O chosen of God; peace be upon you, O Muhammad ibn Abdullah, the Seal of the Prophets,|السَّلامُ عَلَیْکَ یَا أَمِیرَ الْمُؤْمِنِینَ عَلِیَّ بْنَ أَبِی طالِبٍ وَصِیَّ رَسُولِ اللّٰهِ، السَّلامُ عَلَیْکِ یَا فاطِمَهُ سَیِّدَهَ نِساءِ الْعالَمِینَ، السَّلامُ عَلَیْکُما یَا سِبْطَیْ نَبِیِّ الرَّحْمَهِ وَسَیِّدَیْ شَبابِ أَهْلِ الْجَّنَهِ،|Peace be upon you, O Commander of the Faithful, Ali ibn Abi Talib, the successor of the Messenger of God; peace be upon you, O Fatima, the mistress of the women of the worlds; peace be upon you two, O two grandsons of the Prophet of Mercy and two masters of the youth of Paradise,|السَّلامُ عَلَیْکَ یَا عَلِیَّ بْنَ الْحُسَیْنِ سِیِّدَ الْعابِدِینَ وَقُرَّهَ عَیْنِ النَّاظِرِینَ، السَّلامُ عَلَیْکَ یَا مُحَمَّدَ بْنَ عَلِیٍّ باقِرَ الْعِلْمِ بَعْدَ النَّبِیِّ؛|Peace be upon you, O Ali ibn al-Husayn, the master of worshippers and the delight of the eyes of beholders; peace be upon you, O Muhammad ibn Ali, the splitter of knowledge after the Prophet;|السَّلامُ عَلَیْکَ یَا جَعْفَرَ بْنَ مُحَمَّدٍ الصَّادِقَ الْبارَّ الْأَمِینَ، السَّلامُ عَلَیْکَ یَا مُوسَى بْنَ جَعْفَرٍ الطَّاهِرَ الطُّهْرِ،|Peace be upon you, O Ja'far ibn Muhammad, the truthful, righteous, and trustworthy; peace be upon you, O Musa ibn Ja'far, the pure and purified Imam,|السَّلامُ عَلَیْکَ یَا عَلِیَّ بْنَ مُوسَى الرِّضَا الْمُرْتَضىٰ، السَّلامُ عَلَیْکَ یَا مُحَمَّدَ بْنَ عَلِیٍّ التَّقِیَّ،|Peace be upon you, O Ali ibn Musa al-Reza, the chosen Imam; peace be upon you, O Muhammad ibn Ali al-Taqi,|السَّلامُ عَلَیْکَ یَا عَلِیَّ بْنَ مُحَمَّدٍ النَّقِیَّ النَّاصِحَ الْأَمِینَ، السَّلامُ عَلَیْکَ یَا حَسَنَ بْنَ عَلِیٍّ، السَّلامُ عَلَى الْوَصِیِّ مِنْ بَعْدِهِ.|Peace be upon you, O Ali ibn Muhammad al-Naqi, the sincere advisor and trustworthy; peace be upon you, O Hasan ibn Ali; peace be upon the successor after him.|اللّٰهُمَّ صَلِّ عَلَىٰ نُورِکَ وَسِراجِکَ، وَوَلِیِّ وَلِیِّکَ، وَوَصِیِّ وَصِیِّکَ، وَحُجَّتِکَ عَلَىٰ خَلْقِکَ،|O God, bless Your light and Your lamp, and the guardian of Your guardian, and the successor of Your successor, and Your proof over Your creation,|السَّلامُ عَلَیْکِ یَا بِنْتَ رَسُولِ اللّٰهِ، السَّلامُ عَلَیْکِ یَا بِنْتَ فاطِمَهَ وَخَدِیجَهَ، السَّلامُ عَلَیْکِ یَا بِنْتَ أَمِیرِ الْمُؤْمِنِینَ، السَّلامُ عَلَیْکِ یَا بِنْتَ الْحَسَنِ وَالْحُسَیْنِ، السَّلامُ عَلَیْکِ یَا بِنْتَ وَلِیِّ اللّٰهِ، السَّلامُ عَلَیْکِ یَا أُخْتَ وَلِیِّ اللّٰهِ، السَّلامُ عَلَیْکِ یَا عَمَّهَ وَلِیِّ اللّٰهِ، السَّلامُ عَلَیْکِ یَا بِنْتَ مُوسَى بْنِ جَعْفَرٍ وَرَحْمَهُ اللّٰهِ وَبَرَکاتُهُ؛|Peace be upon you, O daughter of the Messenger of God; peace be upon you, O daughter of Fatima and Khadijah; peace be upon you, O daughter of the Commander of the Faithful; peace be upon you, O daughter of Hasan and Husayn; peace be upon you, O daughter of the Guardian of God; peace be upon you, O sister of the Guardian of God; peace be upon you, O aunt of the Guardian of God; peace and mercy and blessings of God be upon you, O daughter of Musa ibn Ja'far;|السَّلامُ عَلَیْکِ عَرَّفَ اللّٰهُ بَیْنَنا وَبَیْنَکُمْ فِی الْجَنَّهِ، وَحَشَرَنا فِی زُمْرَتِکُمْ، وَأَوْرَدَنا حَوْضَ نَبِیِّکُمْ، وَسَقَانا بِکَأْسِ جَدِّکُمْ مِنْ یَدِ عَلِیِّ بْنِ أَبِی طالِبٍ صَلَواتُ اللّٰهِ عَلَیْکُمْ،|Peace be upon you, may God establish recognition between us and you in Paradise, and gather us in your company, and bring us to the pond of your Prophet, and give us to drink from the cup of your grandfather, from the hand of Ali ibn Abi Talib, blessings of God be upon you all,|أَسْأَلُ اللّٰهَ أَنْ یُرِیَنا فِیکُمُ السُّرُورَ وَالْفَرَجَ، وَأَنْ یَجْمَعَنا وِإِیَّاکُمْ فِی زُمْرَهِ جَدِّکُمْ مُحَمَّدٍ صَلَّى اللّٰهُ عَلَیْهِ وَآلِهِ، وَأَنْ لَایَسْلُبَنا مَعْرِفَتَکُمْ إِنَّهُ وَلِیٌّ قَدِیرٌ،|I ask God to show us joy and relief through you, and to gather us and you in the company of your grandfather Muhammad (may God bless him and his family), and not to deprive us of your knowledge, for He is an All-Powerful Guardian.|أَتَقَرَّبُ إِلَى اللّٰهِ بِحُبِّکُمْ، وَالْبَراءَهِ مِنْ أَعْدائِکُمْ، وَالتَّسْلِیمِ إِلَى اللّٰهِ راضِیاً بِهِ غَیْرَ مُنْکِرٍ وَلَا مُسْتَکْبِرٍ، وَعَلَىٰ یَقِینِ مَا أَتىٰ بِهِ مُحَمَّدٌ وَبِهِ راضٍ، نَطْلُبُ بِذٰلِکَ وَجْهَکَ یَا سَیِّدِی اللّٰهُمَّ وَرِضاکَ وَالدَّارَ الْآخِرَهَ، یَا فاطِمَهُ اشْفَعِی لِی فِی الْجَنَّهِ فَإِنَّ لَکِ عِنْدَ اللّٰهِ شَأْناً مِنَ الشَّأْنِ.|I seek nearness to God through my love for you, and my disavowal of your enemies, and my submission to God, content with it, neither denying nor arrogant, and with certainty in what Muhammad brought, and content with it. By this, I seek Your countenance, O my Master, O God, and Your pleasure, and the abode of the Hereafter. O Fatima, intercede for me in Paradise, for you have a high status with God.|اللّٰهُمَّ إِنِّی أَسْأَلُکَ أَنْ تَخْتِمَ لِی بِالسَّعادَهِ فَلَا تَسْلُبَ مِنِّی مَا أَنَا فِیهِ، وَلَا حَوْلَ وَلَا قُوَّهَ إِلّا بِاللّٰهِ الْعَلِیِّ الْعَظِیمِ . اللّٰهُمَّ اسْتَجِبْ لَنا وَتَقَبَّلْهُ بِکَرَمِکَ وَعِزَّتِکَ وَبِرَحْمَتِکَ وَعافِیَتِکَ، وَصَلَّى اللّٰهُ عَلَىٰ مُحَمَّدٍ وَآلِهِ أَجْمَعِینَ وَسَلَّمَ تَسْلِیماً یَا أَرْحَمَ الرَّاحِمِینَ.|O God, I ask You to seal my life with happiness, and not to take away from me what I possess, and there is no power or strength except with God, the Most High, the Most Great. O God, answer us and accept it by Your generosity and Your might, and by Your mercy and Your well-being, and may God bless Muhammad and all his family and grant them complete peace, O Most Merciful of the merciful.
}}

== Shrine ==
According to historical sources, Fatima Masuma (SA) was buried in the Baghe Babilan neighborhood of Qom.<ref>Kiani, Yousef, "The Complex of Lady Masuma's Shrine (SA)", Faculty of Literature and Humanities, University of Tehran, No. 151, Autumn 1999, p. 64.</ref> Initially, a mat was placed over her grave.<ref name=":0">Sajjadi, Sadegh, "The Shrine of Lady Masuma", The Great Islamic Encyclopedia, Tehran, Center for the Great Islamic Encyclopedia, vol. 1, p. 360.</ref> After that, the shrine of Lady Masuma (SA) underwent many changes and developments throughout history and expanded in different periods.<ref name=":3">Sajjadi, "The Shrine of Lady Masuma", The Great Islamic Encyclopedia, vol. 1, pp. 358-362.</ref> The construction of the mausoleum of Fatima Masuma (SA) began in the mid-3rd century AH, and throughout the 4th to 6th centuries, it had a dome and cupola with decorations.<ref name=":2">Sotoudeh, Manouchehr, Books of the Holy Shrine of Lady Masuma (SA) and its surrounding courtyards, Qom, Library of Grand Ayatollah Marashi Najafi, 1375 AH, p. 19.</ref> However, until the Safavid era, there was no magnificent zarih (enclosure) or iwan (portico) for the shrine.<ref name=":1">Rezaei Nodushan, "The Evolution of Lady Masuma's Shrine (SA)", Iranian Architectural Studies, p. 92.</ref>

During the Safavid period, the shrine was expanded, including the construction of the Atiq Courtyard and the Golden Iwan.<ref name=":4">Sajjadi, "The Shrine of Lady Masuma", The Great Islamic Encyclopedia, vol. 1, p. 359.</ref> The expansion of the shrine continued during the Qajar period. [[Fath-Ali Shah Qajar]] paved the shrine's floor with marble. According to an inscription in the shrine, the mirror work on the shrine's walls also began during Fath-Ali Shah's reign and was completed during Mohammad Shah's time.<ref name=":4"/> During the reign of Naser al-Din Shah Qajar, the Atabak Courtyard was also built.<ref>Vazin Afzal, Mehdi, "The Expansion of Lady Masuma's Shrine and the Increase of Pilgrims to Qom during Naser al-Din Shah's Reign", Research in History, Year 2, No. 3, Autumn 2011, p. 65.</ref> After the Islamic Revolution of Iran, the shrine was further expanded, and sections such as the Imam Khomeini Shabestan (prayer hall) were added to the shrine.<ref name=":5">"[https://reiseniran.de/fa/%D8%AD%D8%B1%D9%85-%D8%AD%D8%B6%D8%B1%D8%AA-%D9%85%D8%B9%D8%B5%D9%88%D9%85%D9%87-%D9%82%D9%85/ Lady Masuma's Shrine]", Reisen Iran website, article date: June 3, 2022, access date: January 4, 2023.</ref>

After the [[Islamic Revolution of Iran]], the shrine was also expanded, and sections such as the Imam Khomeini Shabestan were added to the shrine.<ref name=":5"/>[[File:Haram Hazrat Masumeh.jpg|left|500px|Map of Lady Masuma's Shrine (AS)]]
=== Courtyards and Porticoes ===
The shrine of Lady Masuma (SA) has several courtyards:
* The Atiq Courtyard, which is called the Small Courtyard, the Old Courtyard, and today the Imam Hadi (AS) Courtyard. This courtyard is square-shaped and has three iwans. The Golden Iwan is located in this courtyard.<ref>Sajjadi, "The Shrine of Lady Masuma", The Great Islamic Encyclopedia, vol. 1, p. 360.</ref>
* The Atabaki Courtyard, which is called the New Courtyard and today the Imam Reza (AS) Courtyard. This courtyard was built during the reign of Naser al-Din Shah Qajar by Mirza Ali Asghar Khan Atabak. The Mirror Portico, which was built in 1130 AH by the order of Ali Akbar Khan Atabak, is located in this courtyard.<ref>Sajjadi, "The Shrine of Lady Masuma", The Great Islamic Encyclopedia, vol. 1, pp. 360-361.</ref>
* The Saheb al-Zaman (AS) Courtyard, which has an area of about 8000 square meters and has four entrances. This courtyard is located next to the Imam Khomeini Shabestan.<ref name=":5"/>
* The Jawad al-A'immah (AS) Courtyard; this courtyard, which has an area of more than 15000 square meters, was built on the Qomrud River. This courtyard, with four main entrances and two emergency entrances, was built in the late 2000s.<ref>"[https://reiseniran.de/fa/%D8%AD%D8%B1%D9%85-%D8%AD%D8%B6%D8%B1%D8%AA-%D9%85%D8%B9%D8%B5%D9%88%D9%85%D9%87-%D9%82%D9%85/ Lady Masuma's Shrine]" Reisen Iran website.</ref>
* The Prophet Azam (SA) Courtyard; the construction of this courtyard began in the late 2000s.<ref>"[https://reiseniran.de/fa/%D8%AD%D8%B1%D9%85-%D8%AD%D8%B6%D8%B1%D8%AA-%D9%85%D8%B9%D8%B5%D9%88%D9%85%D9%87-%D9%82%D9%85/ Lady Masuma's Shrine]" Reisen Iran website.</ref>

There are six porticoes in the shrine of Lady Masuma (SA), most of which have a smaller dome than the main dome of the shrine. Three porticoes were built by the [[Safavids]], two by the [[Qajars]], and one belongs to the contemporary era.<ref>Sajjadi, "The Shrine of Lady Masuma", The Great Islamic Encyclopedia, vol. 1, pp. 360-361.</ref>
[[File:Evolution of Lady Masuma's Shrine.png|thumb|300px|Evolution of Lady Masuma's Shrine up to the Naser al-Din Shah era.]]

=== Zarih (Enclosure) ===
The first zarih of Lady Masuma's shrine (SA) was built by [[Shah Tahmasp I]]. Shah Tahmasp later installed another zarih made of white and transparent steel around the previous one. This zarih was replaced in 1000 AH by [[Shah Abbas I]] Safavid with another zarih. Fath-Ali Shah Qajar covered this zarih with silver plates in 1245 AH and placed it on a marble base. After some renovations, its shape was finally changed in 1348 SH, and its height was increased.<ref>Sajjadi, "The Shrine of Lady Masuma", The Great Islamic Encyclopedia, vol. 1, pp. 359-360.</ref> In 1380 SH, the zarih of Lady Masuma (SA) was completely renovated.<ref>"[https://www.isna.ir/news/95050112516/%D8%B3%DB%8C%D8%B1-%D8%AA%D8%A7%D8%B1%DB%8C%D8%AE%DB%8C-%D8%B6%D8%B1%DB%8C%D8%AD-%D9%85%D8%B7%D9%87%D8%B1-%D8%AD%D8%B6%D8%B1%D8%AA-%D9%85%D8%B9%D8%B5%D9%88%D9%85%D9%87-%D8%B3-%D8%A7%D8%B2-%D8%A2%D8%BA%D8%A7%D8%B2-%D8%AA%D8%A7%DA%A9%D9%86%D9%88%D9%86 Historical overview of the holy zarih of Lady Masuma (SA) from beginning to present]", ISNA, article date: August 10, 2016, access date: January 1, 2023.</ref>

=== Dome ===
[[File:Old Shrine 8.jpg|200px|left|Presence of gravestones in the Atabaki Courtyard]]
The first dome over the tomb of Lady Masuma was built by a woman named Zaynab,<ref>Sajjadi, "[https://www.cgie.org.ir/fa/article/257471/%D8%A2%D8%B3%D8%AA%D8%A7%D9%86%D9%87-%D8%AD%D8%B6%D8%B1%D8%AA-%D9%85%D8%B9%D8%B5%D9%88%D9%85%D9%87 The Shrine of Lady Masuma]", Center for the Great Islamic Encyclopedia, vol. 1, p. 360.</ref> whom some have identified as the daughter of Imam Jawad (AS).<ref>Nodushan, Mohammad Rezaei, "The Evolution of Lady Masuma's Shrine (SA)", Iranian Architectural Studies, No. 16, Autumn and Winter 2019, p. 92.</ref> "Amir Abul-Fadl Iraqi", the ruler of Qom during the Seljuk period, built a new dome.<ref>""The Holy Shrine of Lady Masuma (AS) (Qom)", Islamic Knowledge (Endowments Organization), No. 29, September 1978, p. 56.</ref> In 925 AH, Shah Begum Safavi demolished this dome and built another dome, which remains today. This dome was decorated with 12,000 gold bricks in 1518 AH by the order of Fath-Ali Shah. The height of this dome from the roof of the shrine is 16 meters and from the ground is 32 meters.<ref>Sajjadi, "The Shrine of Lady Masuma", The Great Islamic Encyclopedia, vol. 1, p. 360.</ref> The dome was renovated in the 2000s during the Islamic Republic era.<ref>Faqih Mirzayi, Hossein, "[https://hawzah.net/fa/Magazine/View/4180/4780/39392/%D8%B7%D8%B1%D8%AD-%D8%A8%D8%A7%D8%B2-%D8%B3%D8%A7%D8%B2%DB%8C-%DA%AF%D9%86%D8%A8%D8%AF-%D8%AD%D8%B1%D9%85-%D9%85%D8%B7%D9%87%D8%B1-%D8%AD%D8%B6%D8%B1%D8%AA-%D9%81%D8%A7%D8%B7%D9%85%D9%87-%D9%85%D8%B9%D8%B5%D9%88%D9%85%D9%87%22%D8%B3%22 Reconstruction plan for the holy dome of Lady Fatima Masuma's shrine (SA)]", Hawzah Information Base, article date: April 21, 2003, access date: January 3, 2023.</ref>

=== Minarets ===
*Two minarets are located in the Atabaki Courtyard, which are among the tallest structures of the shrine and are situated above the Mirror Iwan.
*Two minarets are located on the other side of the Atabaki Courtyard, opposite the Mirror Iwan.
*Two minarets were built in the Golden Iwan in the Atiq Courtyard, covered with spiral knot tiles.<ref>"[https://hawzah.net/fa/Question/View/65088/%D8%AA%D8%A7%D8%B1%DB%8C%D8%AE%DA%86%D9%87-%D8%AD%D8%B1%D9%85-%D8%AD%D8%B6%D8%B1%D8%AA-%D9%85%D8%B9%D8%B5%D9%88%D9%85%D9%87-%22%D8%B3%22 History of Lady Masuma's Shrine (SA)]", Hawzah Information Base, article date: July 15, 2018, access date: January 1, 2023.</ref>

== Gallery ==
<gallery mode="packed" heights="150px">
File:حرم قدیمی ۱.jpg|Exterior view of the Holy Shrine of Fatimah Ma'sumah (S.A.) from Astaneh Square (1859 CE).
File:حرم قدیمی۳.jpg|Atiq Courtyard and Naqqareh Khaneh (1887 CE).
File:حرم قدیمی ۴.jpg|Exterior view of the Holy Shrine of Fatimah Ma'sumah (S.A.) from Qom River and the high walls built to prevent floods from entering the shrine (1890 CE).
File:حرم قدیمی ۵.jpg|Zarih (enclosure) of the tomb of Fatimah Ma'sumah (S.A.) (1905 CE).
File:حرم قدیمی ۹.jpg|Panoramic view of the Holy Shrine of Fatimah Ma'sumah (S.A.) (1927 CE).
File:حرم قدیمی ۷.jpg|A view of a part of Atabaki Courtyard.
File:حرم ۲.jpg|Exterior view of the Holy Shrine of Fatimah Ma'sumah from Astaneh Square (1887 CE).
File:قرآن‌خوانی در شبستان امام خمینی.jpg|Collective Quran recitation in Imam Khomeini Shabestan of the Holy Shrine of Fatimah Ma'sumah (S.A.).
File:داخل حرم ۵.JPG|A view of one of the porticos of the Holy Shrine of Fatimah Ma'sumah (S.A.).
File:حرم ۳.jpg|A view of the dome and minarets of Atabaki Courtyard of the Holy Shrine of Fatimah Ma'sumah (S.A.).
</gallery>

== References ==
{{پانویس|۲}}
{{شاخه
| شاخه اصلی =History
| شاخه فرعی۱ =Exemplary Women
| شاخه فرعی۲ =
| شاخه فرعی۳ =
}}
{{تکمیل مقاله
| شناسه =done
| تیترها =done
| ویرایش =done
| لینک‌دهی =done
| ناوبری =
| نمایه =
| تغییر مسیر =done
| ارجاعات =
| ارزیابی کمی =done
| تکمیل =
| اولویت =B
| کیفیت =B
}}
{{پایان متن}}

[[ar:فاطمة المعصومة]]
[[en:Lady Fatimah Ma'sumah (a)]]
[[es:Hazrat Masumeh (P)]]
[[fa:حضرت معصومه(س)]]
[[fr:Hazrat Masoumeh (s)]]
[[ps:حضرت معصومه(س)]]
[[ru:Хазрат Масуме (с)]]
[[ur:حضرت معصومہ (س)]]

Penerimaan Amanah Ilahi oleh Manusia dalam Ayat 72 Surah Al-Ahzab

2026-09-12T03:50:14Z

Translationbot: ترجمه خودکار از ویکی فارسی

{{Mula teks}}{{Soalan}}
Apakah yang dimaksudkan dengan amanah Ilahi dalam ayat 72 Surah Al-Ahzab?
{{Tamat soalan}}'''Amanah''' dalam tafsiran mufassirin ditakrifkan sebagai; [[kesempurnaan]], keupayaan [[evolusi]], ketaatan dan pemisahan dari segala sesuatu dan [[fana' fillah]].

{{Jawapan}}
{{Portal|Quran}}

== Makna tawaran amanah ==
Para mufassirin telah mengemukakan pelbagai pandangan mengenai maksud tawaran amanah Allah kepada langit, bumi dan gunung-ganang di bawah ayat {{Quran|إِنَّا عَرَضْنَا الْأَمَانَةَ عَلَی السَّمَاوَاتِ وَالْأَرْضِ وَالْجِبَالِ فَأَبَیْنَ أَنْ یَحْمِلْنَهَا وَأَشْفَقْنَ مِنْهَا وَحَمَلَهَا الْإِنْسَانُ إِنَّهُ کَانَ ظَلُومًا جَهُولًا|terjemahan=Sesungguhnya Kami telah menawarkan amanah (tanggungjawab) kepada langit, bumi dan gunung-ganang; tetapi mereka enggan memikulnya dan merasa takut kepadanya, sedang manusia sanggup memikulnya. Sesungguhnya manusia itu sangat zalim dan sangat jahil.|surah=Al-Ahzab|ayat=72}}:
* "Tawaran" adalah dalam makna majazinya. Ayat ini hanyalah perumpamaan dan sejenis pernyataan keadaan. Maksud ayat ini ialah jika ia ditawarkan dan mereka mempunyai kesedaran, mereka tidak akan menerimanya kerana keagungan amanah dan kesukarannya.
{{Kotak petikan
| penjajaran = kiri
| tajuk =
| saiz fon = kecil
| petikan = <small>'''Ibnu Arabi:'''</small>
"Perbualan Tuhan dengan makhluk yang tidak bersuara di kalangan ulama rasmi adalah hadis keadaan, dan oleh itu, mereka menafsirkan ayat-ayat seperti (Inna 'aradna al-amanah...) ... Tetapi di kalangan ahli kasyaf, tidak ada yang tidak bersuara, dan seluruh kewujudan, termasuk benda mati, tumbuhan dan haiwan, mendengar firman Tuhan dengan izin-Nya dalam alam deria dan bukan alam khayalan."<ref>{{Petikan jurnal|tahun=1383|jilid=Tahun ketiga belas|nombor=83|nama keluarga=Nowruzi, Hamid|tajuk=Beban Amanah, Tafsiran Ayat Amanah|muka surat=41-48|jurnal=Jurnal Suku Tahunan Ma'rifat}}</ref>
}}
* Amanah Allah lebih berat daripada langit, bumi dan gunung-ganang, dan ini tidak mampu memikulnya. Allamah Tabataba'i juga mempunyai pandangan yang hampir sama dengan ini.
* Beberapa individu, termasuk Abu Ali al-Jubba'i dari kalangan ulama [[Mu'tazilah]], percaya bahawa tawaran itu adalah dalam makna hakikinya dan maksudnya ialah amanah itu ditawarkan kepada penduduk langit, bumi dan gunung-ganang, dan hanya manusia yang menerimanya.
* Kebanyakan mufassirin yang mengikuti [[mazhab-mazhab tasawuf]] percaya bahawa "tawaran" adalah dalam makna hakikinya, dan kerana dalam pandangan Al-Quran, seluruh kewujudan mempunyai kesedaran, oleh itu, perbualan antara Tuhan dan makhluk alam semesta tidak mempunyai sebarang dimensi. Ayat ini juga menunjukkan sejenis dialog sebenar antara Tuhan dan langit dan bumi, tentu saja dengan bahasa yang sesuai dengan mereka.<ref>{{Petikan jurnal|tahun=1383|jilid=Tahun ketiga belas|nombor=83|nama keluarga=Nowruzi, Hamid|tajuk=Beban Amanah, Tafsiran Ayat Amanah|muka surat=41-48|jurnal=Jurnal Suku Tahunan Ma'rifat}}</ref>

== Makna amanah ==
[[Allamah Tabataba'i]] menganggap amanah sebagai kesempurnaan yang dicapai dengan memiliki keyakinan yang benar, amalan yang soleh dan menempuh jalan kesempurnaan. Beliau percaya bahawa dalam kesempurnaan ini, tidak ada makhluk, baik langit mahupun bumi atau selain keduanya, yang berkongsi dengan manusia. Dan Tuhan telah mengkhususkan dia untuk diri-Nya.<ref>{{Petikan buku|tajuk=Terjemahan Tafsir Al-Mizan|tahun=1402|nama=Mohammad Hossein|nama keluarga=Tabataba'i|penerbit=Jami'ah Mudarrisin Hawzah Ilmiyah Qom, Pejabat Penerbitan Islam|jilid=16|muka surat=525|tempat=Qom}}</ref>

Dalam [[Tafsir Nemuneh]], amanah Ilahi dianggap sebagai keupayaan untuk berkembang dan kedudukan manusia yang sempurna, bersama dengan kehendak dan pilihan.<ref>{{Petikan buku|tajuk=Tafsir Nemuneh|tahun=1374|nama=Nasser|nama keluarga=Makarem Shirazi|penerbit=Dar Al-Kutub Al-Islamiyah|jilid=17|muka surat=481|tempat=Tehran}}</ref> Sesetengah pihak mengatakan bahawa maksud amanah Tuhan adalah ketaatan<ref>{{Petikan buku|tajuk=Tafsir Jawami' Al-Jami'|tahun=1421|nama=Fadl bin Hasan|nama keluarga=Tabarsi|penerbit=Mu'assasah Al-Nashr Al-Islami|jilid=3|muka surat=85|tempat=Qom}}</ref> dan [[Mulla Sadra]] menganggap amanah sebagai pemisahan dari segala sesuatu dan [[fana' fillah]].<ref>{{Petikan buku|tajuk=Asrar Al-Ayat wa Anwar Al-Bayyinat|tahun=1360|nama keluarga=Sadr al-Din Shirazi, Muhammad bin Ibrahim|penerbit=Anjuman Islami Hikmat wa Falsafah Islami|muka surat=161|tempat=Tehran}}</ref>

Dari [[Ibnu Mas'ud]], sahabat [[Nabi Muhammad|Nabi]], diriwayatkan bahawa amanah itu adalah lima solat pada waktunya, membayar zakat harta, berpuasa di bulan Ramadan, menunaikan haji dan berkata benar dan ....<ref>{{Petikan buku|tajuk=Kashf Al-Asrar wa 'Uddat Al-Abrar|tahun=1371|nama=Ahmad bin Muhammad|nama keluarga=Maybudi|penerbit=Amir Kabir|jilid=8|muka surat=93|tempat=Tehran}}</ref>

== Potensi manusia dalam memikul amanah ==
Potensi dan kemampuan manusia dalam memikul amanah Ilahi adalah kelebihan terbesar dan terpenting manusia berbanding makhluk lain.<ref>{{Petikan buku|tajuk=Tafsir Nemuneh|tahun=1374|nama=Nasser|nama keluarga=Makarem Shirazi|penerbit=Dar Al-Kutub Al-Islamiyah|jilid=17|muka surat=481|tempat=Tehran}}</ref> Manusia dianggap bersedia menerima amanah Ilahi berdasarkan potensi yang tersembunyi dalam dirinya. [[Allamah Tabataba'i]] percaya bahawa jika kita membandingkan wilayah Ilahi dengan keadaan langit dan bumi, kita akan menyedari bahawa mereka tidak mampu menanggung amanah ini dan hanya manusia yang boleh memikulnya. Beliau percaya bahawa makna penolakan langit dan bumi dan penerimaannya oleh manusia adalah bahawa dalam diri manusia terdapat potensi dan kelayakan yang tidak ada pada langit dan bumi.<ref>{{Petikan buku|tajuk=Terjemahan Tafsir Al-Mizan|tahun=1402|nama=Mohammad Hossein|nama keluarga=Tabataba'i|penerbit=Jami'ah Mudarrisin Hawzah Ilmiyah Qom, Pejabat Penerbitan Islam|jilid=16|muka surat=525|tempat=Qom}}</ref>

== Rujukan ==
{{Nota kaki|2}}
{{Cabang
| cabang utama = Sains dan Pengetahuan Al-Quran
| cabang kecil1 = Antropologi dalam Al-Quran
| cabang kecil2 = Antropologi
| cabang kecil3 =
}}{{Lengkapkan artikel
| ID =selesai
| tajuk =selesai
| suntingan =selesai
| pautan =selesai
| navigasi =
| indeks = selesai
| ubah hala =selesai
| rujukan =
| semakan penulis =
| semakan =selesai
| lengkap =
| keutamaan =c
| kualiti =b
}}
{{Tamat teks}}
{{Nota kaki}}

[[ar:قبول الإنسان للأمانة الإلهية في الآية 72 من سورة الأحزاب]]
[[az:Əhzab surəsinin 72-ci ayəsində insanın İlahi əmanəti qəbul etməsi]]
[[bn:সূরা আহযাবের ৭২ নং আয়াতে মানুষের দ্বারা আল্লাহর আমানত গ্রহণ]]
[[en:Man's Acceptance of the Divine Trust in Verse 72 of Surah Al-Ahzab]]
[[es:Aceptación del fideicomiso divino por el ser humano en el versículo 72 de la Sura Al-Ahzab]]
[[fa:پذیرفتن امانت الهی توسط انسان در آیه ۷۲ سوره احزاب]]
[[fr:L'acceptation du dépôt divin par l'homme dans le verset 72 de la sourate Al-Ahzab]]
[[ps:په سوره احزاب ۷۲ آیت کې د انسان لخوا د الهي امانت منل]]
[[ru:Принятие человеком Божественного аманата в аяте 72 суры Аль-Ахзаб]]
[[ur:سورہ احزاب کی آیت 72 میں انسان کا امانت الٰہی کو قبول کرنا]]

Penerimaan Amanah Ilahi oleh Manusia dalam Ayat 72 Surah Al-Ahzab

2026-09-12T03:49:35Z

Translationbot: ترجمه خودکار از ویکی فارسی

{{Mula teks}}{{Soalan}}
Apakah yang dimaksudkan dengan amanah Ilahi dalam ayat 72 Surah Al-Ahzab?
{{Tamat soalan}}'''Amanah''' dalam tafsiran mufassirin ditakrifkan sebagai; [[kesempurnaan]], keupayaan [[evolusi]], ketaatan dan pemisahan dari segala sesuatu dan [[fana' fillah]].

{{Jawapan}}
{{Portal|Quran}}

== Makna tawaran amanah ==
Para mufassirin telah mengemukakan pelbagai pandangan mengenai maksud tawaran amanah Allah kepada langit, bumi dan gunung-ganang di bawah ayat {{Quran|إِنَّا عَرَضْنَا الْأَمَانَةَ عَلَی السَّمَاوَاتِ وَالْأَرْضِ وَالْجِبَالِ فَأَبَیْنَ أَنْ یَحْمِلْنَهَا وَأَشْفَقْنَ مِنْهَا وَحَمَلَهَا الْإِنْسَانُ إِنَّهُ کَانَ ظَلُومًا جَهُولًا|terjemahan=Sesungguhnya Kami telah menawarkan amanah (tanggungjawab) kepada langit, bumi dan gunung-ganang; tetapi mereka enggan memikulnya dan merasa takut kepadanya, sedang manusia sanggup memikulnya. Sesungguhnya manusia itu sangat zalim dan sangat jahil.|surah=Al-Ahzab|ayat=72}}:
* "Tawaran" adalah dalam makna majazinya. Ayat ini hanyalah perumpamaan dan sejenis pernyataan keadaan. Maksud ayat ini ialah jika ia ditawarkan dan mereka mempunyai kesedaran, mereka tidak akan menerimanya kerana keagungan amanah dan kesukarannya.
{{Kotak petikan
| penjajaran = kiri
| tajuk =
| saiz fon = kecil
| petikan = <small>'''Ibnu Arabi:'''</small>
"Perbualan Tuhan dengan makhluk yang tidak bersuara di kalangan ulama rasmi adalah hadis keadaan, dan oleh itu, mereka menafsirkan ayat-ayat seperti (Inna 'aradna al-amanah...) ... Tetapi di kalangan ahli kasyaf, tidak ada yang tidak bersuara, dan seluruh kewujudan, termasuk benda mati, tumbuhan dan haiwan, mendengar firman Tuhan dengan izin-Nya dalam alam deria dan bukan alam khayalan."<ref>{{Petikan jurnal|tahun=1383|jilid=Tahun ketiga belas|nombor=83|nama keluarga=Nowruzi, Hamid|tajuk=Beban Amanah, Tafsiran Ayat Amanah|muka surat=41-48|jurnal=Jurnal Suku Tahunan Ma'rifat}}</ref>
}}
* Amanah Allah lebih berat daripada langit, bumi dan gunung-ganang, dan ini tidak mampu memikulnya. Allamah Tabataba'i juga mempunyai pandangan yang hampir sama dengan ini.
* Beberapa individu, termasuk Abu Ali al-Jubba'i dari kalangan ulama [[Mu'tazilah]], percaya bahawa tawaran itu adalah dalam makna hakikinya dan maksudnya ialah amanah itu ditawarkan kepada penduduk langit, bumi dan gunung-ganang, dan hanya manusia yang menerimanya.
* Kebanyakan mufassirin yang mengikuti [[mazhab-mazhab tasawuf]] percaya bahawa "tawaran" adalah dalam makna hakikinya, dan kerana dalam pandangan Al-Quran, seluruh kewujudan mempunyai kesedaran, oleh itu, perbualan antara Tuhan dan makhluk alam semesta tidak mempunyai sebarang dimensi. Ayat ini juga menunjukkan sejenis dialog sebenar antara Tuhan dan langit dan bumi, tentu saja dengan bahasa yang sesuai dengan mereka.<ref>{{Petikan jurnal|tahun=1383|jilid=Tahun ketiga belas|nombor=83|nama keluarga=Nowruzi, Hamid|tajuk=Beban Amanah, Tafsiran Ayat Amanah|muka surat=41-48|jurnal=Jurnal Suku Tahunan Ma'rifat}}</ref>

== Makna amanah ==
[[Allamah Tabataba'i]] menganggap amanah sebagai kesempurnaan yang dicapai dengan memiliki keyakinan yang benar, amalan yang soleh dan menempuh jalan kesempurnaan. Beliau percaya bahawa dalam kesempurnaan ini, tidak ada makhluk, baik langit mahupun bumi atau selain keduanya, yang berkongsi dengan manusia. Dan Tuhan telah mengkhususkan dia untuk diri-Nya.<ref>{{Petikan buku|tajuk=Terjemahan Tafsir Al-Mizan|tahun=1402|nama=Mohammad Hossein|nama keluarga=Tabataba'i|penerbit=Jami'ah Mudarrisin Hawzah Ilmiyah Qom, Pejabat Penerbitan Islam|jilid=16|muka surat=525|tempat=Qom}}</ref>

Dalam [[Tafsir Nemuneh]], amanah Ilahi dianggap sebagai keupayaan untuk berkembang dan kedudukan manusia yang sempurna, bersama dengan kehendak dan pilihan.<ref>{{Petikan buku|tajuk=Tafsir Nemuneh|tahun=1374|nama=Nasser|nama keluarga=Makarem Shirazi|penerbit=Dar Al-Kutub Al-Islamiyah|jilid=17|muka surat=481|tempat=Tehran}}</ref> Sesetengah pihak mengatakan bahawa maksud amanah Tuhan adalah ketaatan<ref>{{Petikan buku|tajuk=Tafsir Jawami' Al-Jami'|tahun=1421|nama=Fadl bin Hasan|nama keluarga=Tabarsi|penerbit=Mu'assasah Al-Nashr Al-Islami|jilid=3|muka surat=85|tempat=Qom}}</ref> dan [[Mulla Sadra]] menganggap amanah sebagai pemisahan dari segala sesuatu dan [[fana' fillah]].<ref>{{Petikan buku|tajuk=Asrar Al-Ayat wa Anwar Al-Bayyinat|tahun=1360|nama keluarga=Sadr al-Din Shirazi, Muhammad bin Ibrahim|penerbit=Anjuman Islami Hikmat wa Falsafah Islami|muka surat=161|tempat=Tehran}}</ref>

Dari [[Ibnu Mas'ud]], sahabat [[Nabi Muhammad|Nabi]], diriwayatkan bahawa amanah itu adalah lima solat pada waktunya, membayar zakat harta, berpuasa di bulan Ramadan, menunaikan haji dan berkata benar dan ....<ref>{{Petikan buku|tajuk=Kashf Al-Asrar wa 'Uddat Al-Abrar|tahun=1371|nama=Ahmad bin Muhammad|nama keluarga=Maybudi|penerbit=Amir Kabir|jilid=8|muka surat=93|tempat=Tehran}}</ref>

== Potensi manusia dalam memikul amanah ==
Potensi dan kemampuan manusia dalam memikul amanah Ilahi adalah kelebihan terbesar dan terpenting manusia berbanding makhluk lain.<ref>{{Petikan buku|tajuk=Tafsir Nemuneh|tahun=1374|nama=Nasser|nama keluarga=Makarem Shirazi|penerbit=Dar Al-Kutub Al-Islamiyah|jilid=17|muka surat=481|tempat=Tehran}}</ref> Manusia dianggap bersedia menerima amanah Ilahi berdasarkan potensi yang tersembunyi dalam dirinya. [[Allamah Tabataba'i]] percaya bahawa jika kita membandingkan wilayah Ilahi dengan keadaan langit dan bumi, kita akan menyedari bahawa mereka tidak mampu menanggung amanah ini dan hanya manusia yang boleh memikulnya. Beliau percaya bahawa makna penolakan langit dan bumi dan penerimaannya oleh manusia adalah bahawa dalam diri manusia terdapat potensi dan kelayakan yang tidak ada pada langit dan bumi.<ref>{{Petikan buku|tajuk=Terjemahan Tafsir Al-Mizan|tahun=1402|nama=Mohammad Hossein|nama keluarga=Tabataba'i|penerbit=Jami'ah Mudarrisin Hawzah Ilmiyah Qom, Pejabat Penerbitan Islam|jilid=16|muka surat=525|tempat=Qom}}</ref>

== Rujukan ==
{{Nota kaki|2}}
{{Cabang
| cabang utama = Sains dan Pengetahuan Al-Quran
| cabang kecil1 = Antropologi dalam Al-Quran
| cabang kecil2 = Antropologi
| cabang kecil3 =
}}{{Lengkapkan artikel
| ID =selesai
| tajuk =selesai
| suntingan =selesai
| pautan =selesai
| navigasi =
| indeks = selesai
| ubah hala =selesai
| rujukan =
| semakan penulis =
| semakan =selesai
| lengkap =
| keutamaan =c
| kualiti =b
}}
{{Tamat teks}}
{{Nota kaki}}

[[ar:قبول الإنسان للأمانة الإلهية في الآية 72 من سورة الأحزاب]]
[[en:Man's Acceptance of the Divine Trust in Verse 72 of Surah Al-Ahzab]]
[[es:Aceptación del fideicomiso divino por el ser humano en el versículo 72 de la Sura Al-Ahzab]]
[[fa:پذیرفتن امانت الهی توسط انسان در آیه ۷۲ سوره احزاب]]
[[fr:L'acceptation du dépôt divin par l'homme dans le verset 72 de la sourate Al-Ahzab]]
[[ps:په سوره احزاب ۷۲ آیت کې د انسان لخوا د الهي امانت منل]]
[[ru:Принятие человеком Божественного аманата в аяте 72 суры Аль-Ахзаб]]
[[ur:سورہ احزاب کی آیت 72 میں انسان کا امانت الٰہی کو قبول کرنا]]

Serangan ke atas rumah Fatimah dalam sumber-sumber Ahli Sunah

2026-02-23T05:37:38Z

Translationbot: ترجمه خودکار از ویکی فارسی

{{شروع متن}}
{{سوال}}
Is the incident of the attack on the house of Lady Fatimah (a) also mentioned in Sunni sources?
{{پایان سوال}}
{{پاسخ}}
{{درگاه|Fatimiyya}}Some [[Sunnis]], regarding the life of [[Lady Fatimah (a)|Lady Fatimah Zahra (a)]], have pointed to the lack of authentic documents concerning the incident of the [[attack on the house of Lady Fatimah (a)|attack on her house]] and the miscarriage of [[Muhsin ibn Ali (a)|Muhsin ibn Ali (a)]] in this event. They also consider the explicit mention of the [[martyrdom of Lady Fatimah (a)]] to be without reliable documentation in historical and narrative sources. Nevertheless, numerous sources among Sunni historical and narrative books refer to the issue of the attack on Lady Zahra's house by [[Umar ibn al-Khattab]] and by order of [[Abu Bakr]], some of which have been trusted by Sunni scholars.

== Attack on the House in Sunni Sources ==
In Sunni sources, both historical and narrative, the incident of the attack on Lady Zahra's (a) house has been mentioned. The most important of these are listed below:
* [[Ibn Abi Shaybah]], one of the great Sunni scholars (d. 235 AH), in his book ''Musannaf fi al-Ahadith wa al-Athar'', narrates an account of Umar ibn al-Khattab's attack on Fatimah Zahra's (a) house: {{متن عربی|حَدَّثَنَا مُحَمَّدُ بْنُ بِشْرٍ، نا عُبَیدُ اللهِ بْنُ عُمَرَ، حَدَّثَنَا زَیدُ بْنُ أَسْلَمَ، عَنْ أَبِیهِ أَسْلَمَ أَنَّهُ حِینَ بُویعَ لِأَبِی بَکرٍ بَعْدَ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَیهِ وَسَلَّمَ کانَ عَلِی وَالزُّبَیرُ یدْخُلَانِ عَلَى فَاطِمَةَ بِنْتِ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَیهِ وَسَلَّمَ فَیشَاوِرُونَهَا وَیرْتَجِعُونَ فِی أَمْرِهِمْ، فَلَمَّا بَلَغَ ذَلِک عُمَرَ بْنَ الْخَطَّابِ خَرَجَ حَتَّى دَخَلَ عَلَى فَاطِمَةَ فَقَالَ: «یا بِنْتَ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَیهِ وَسَلَّمَ، وَاللَّهِ مَا مِنْ أَحَدٍ أَحَبَّ إِلَینَا مِنْ أَبِیک، وَمَا مِنْ أَحَدٍ أَحَبَّ إِلَینَا بَعْدَ أَبِیک مِنْک، وَایمُ اللَّهِ مَا ذَاک بِمَانِعِی إِنِ اجْتَمَعَ هَؤُلَاءِ النَّفَرُ عِنْدَک، أَنْ أَمَرْتُهُمْ أَنْ یحَرَّقَ عَلَیهِمِ الْبَیتُ. قَالَ: فَلَمَّا خَرَجَ عُمَرُ جَاءُوهَا فَقَالَتْ: تَعْلَمُونَ أَنَّ عُمَرَ قَدْ جَاءَنِی وَقَدْ حَلَفَ بِاللَّهِ لَئِنْ عُدْتُمْ لَیحَرِّقَنَّ عَلَیکمُ الْبَیتَ وَایمُ اللَّهِ لَیمْضِینَّ لِمَا حَلَفَ عَلَیهِ…|ترجمه=When people pledged allegiance to Abu Bakr, Ali and Zubayr were discussing and consulting in Fatimah's house. This news reached Umar ibn al-Khattab. He came to Fatimah's house and said: O daughter of the Messenger of God! The most beloved person to us is your father, and after him, you are the most beloved to us. But by God, this love will not prevent me from ordering them to burn down the house if these people gather in your house. He said this and left. When Ali [peace be upon him] and Zubayr returned to the house, the noble daughter of the Prophet said to Ali [peace be upon them] and Zubayr: Umar came to me and swore by God that if you gather again, he will burn down the house on you. By God! He will carry out what he has sworn!}}<ref>{{یادکرد کتاب|عنوان=المُصَنَّف فی الأحادیث والآثار|سال=1409|نام=Abdullah ibn Muhammad|نام خانوادگی=Abi Shaybah |ناشر=Dar al-Fikr|جلد=8|صفحه=572|زبان=Arabic|مکان=Beirut|ویرایش=|پیوند=}}</ref>
* [[Baladhuri]] (d. 279 AH), in his book ''[[Ansab al-Ashraf]]'', narrates an account of taking allegiance from Lady Ali (a). He writes: {{متن عربی|بعث أبوبکر عمربن الخطاب إلى علی حین قعد عن بیعته، و قال: ائتنی به بأعنف العنف…|ترجمه=When Ali refused to pledge allegiance to Abu Bakr, Abu Bakr sent Umar ibn al-Khattab after him and told him: Bring Ali to me with the utmost harshness...}}<ref>{{یادکرد کتاب|عنوان=Ansab al-Ashraf|سال=1417|نام=Ahmad ibn Yahya ibn Jabir|نام خانوادگی= al-Baladhuri|ناشر=Dar al-Fikr|جلد=1|صفحه=587|زبان=Arabic|مکان=Beirut|ویرایش=|پیوند=}}</ref>
* Baladhuri, a great Sunni hadith scholar, narrates: Abu Bakr sent for Ali (a) to pledge allegiance, but Ali (a) refused. Then Umar moved with a wick (incendiary) and met Fatimah at the door of the house. Fatimah said: O son of Khattab, I see you are trying to burn my house?! Umar said: Yes, this act helps what your father was sent for!<ref>{{یادکرد کتاب|عنوان=Ansab al-Ashraf|سال=1338|نام=Ahmad ibn Yahya|نام خانوادگی=Baladhuri|ناشر=Mu'assasat al-A'lami lil-Matbu'at|صفحه=586|مکان=Beirut - Lebanon}}</ref>
* [[Ibn Qutaybah]] writes: Abu Bakr inquired about those who refused to pledge allegiance to him and gathered in Ali's house, and sent Umar after them. He came to Ali's (a) door and called everyone to come out, but they refused to leave the house. At this point, Umar asked for firewood and said: By God, in whose hand is Umar's soul, either you come out or I will burn the house with you. A man said to Umar: O [[Abu Hafs]] (Umar's kunya), Fatimah, the daughter of the Prophet, is in this house. He said: So be it! Ibn Qutaybah writes the rest of this story in a more poignant and painful way. He says: Umar came to Fatimah's door with a group. They knocked on the door. When Fatimah heard their voices, she cried out loudly: O Messenger of God, after you, what calamities have befallen us from the son of Khattab and the son of Abu Quhafah! The people who were with Umar, when they heard Zahra's voice and her crying, turned back; but Umar remained with a group and brought Ali out of the house, took him to Abu Bakr, and told him: Pledge allegiance; Ali (a) said: What if I don't pledge allegiance? They said: By God, besides whom there is no god, we will cut off your neck.<ref>{{یادکرد کتاب|عنوان=Al-Imamah wa al-Siyasah|سال=1410|نام=Abdullah ibn Muslim|نام خانوادگی=Ibn Qutaybah|ناشر=Dar al-Adwa|صفحه=12|مکان=Beirut - Lebanon}}</ref>
* [[Muhammad ibn Jarir al-Tabari]] I (d. 310 AH), in his book ''[[Tarikh al-Tabari]]'', narrates an account concerning the incident of the attack on Fatimah Zahra's (a) house: {{متن عربی|حدثنا ابن حمید قال حدثنا جریر عن مغیرة عن زیاد بن کلیب قال: «أتى عمر بن الخطاب منزل علی وفیه طلحة والزبیر ورجال من المهاجرین فقال والله لاحرقن علیکم أو لتخرجن إلى البیعة فخرج علیه الزبیر مصلتا بالسیف فعثر فسقط السیف من یده فوثبوا علیه فأخذوه|ترجمه=Umar ibn al-Khattab came to the house of Ali ibn Abi Talib (a), and Talhah, Zubayr, and some men from the Muhajirun were in the house. He shouted: By God, if you do not come out and pledge allegiance, I will burn down the house...}}.<ref>{{یادکرد کتاب|عنوان=Tarikh al-Umam wa al-Muluk|سال=|نام=Abi Ja'far Muhammad ibn Jarir|نام خانوادگی= al-Tabari |ناشر=al-A'lami lil-Matbu'at|جلد=2|صفحه=443|زبان=Arabic|مکان=Beirut|ویرایش=|پیوند=}}</ref>
* Tabari writes: Umar ibn al-Khattab came to Ali's house while a group of Muhajirun had gathered there. He turned to them and said: Zubayr came out of the house with a drawn sword. Suddenly, his foot slipped, the sword fell from his hand, and others rushed at him and seized him.<ref>{{یادکرد کتاب|عنوان=Tarikh Tabari|سال=303|نام=Muhammad ibn Jarir ibn Yazid|نام خانوادگی=Tabari|جلد=2|صفحه=443}}</ref>
* [[Ibn Abd Rabbih]] (d. 328 AH), regarding the night of the attack on Fatimah's (a) house, writes: {{متن عربی|اَلَّذِینَ تَخَلَّفُوا عَنْ بَیْعَهِ أبِی‌بَکرٍ… فَأمّا عَلِیٌّ وَ الْعَبّاسُ وَ الزُبَیْرُ فَقَعَدُوا فِی بَیْتِ فاطِمَهَ حَتّی بَعَثَ إلَیْهِمْ أبُوبَکرٍ، عُمَرَ بْنَ الْخَطّابِ؛ لِیُخْرِجَهُمْ مِنْ بَیْتِ فاطِمَهَ، وَ قالَ لَهُ:إنْ أبَوْا فَقاتِلْهُمْ! فَأقْبَلَ عُمَرُ بِقَبَسٍ مِنْ نارٍ عَلی أنْ یُضْرِمَ عَلَیْهِمُ الدّارَ…|ترجمه=Those who refused to pledge allegiance to Abu Bakr... As for Ali, Abbas, and Zubayr, they remained in Fatimah's house until Abu Bakr sent Umar ibn al-Khattab to them to bring them out of Fatimah's house; and he told him: If they refuse, fight them! So Umar came with a flame of fire to set the house on fire with them.}}.<ref>{{یادکرد کتاب|عنوان=Al-Iqd al-Farid|سال=1353|نام=|نام خانوادگی=Ibn Abd Rabbih|ناشر=Dar al-Kutub al-Ilmiyyah|جلد=3|صفحه=64|زبان=Arabic|مکان=Cairo|ویرایش=|پیوند=}}</ref>
* [[Mas'udi]] (d. 346 AH)<ref group="Note">Regarding Mas'udi's character, there are disagreements among researchers. Sunni sources indicate that he was a follower of the Sunni school. Dhahabi introduces Mas'udi as a Mu'tazili, and he has mentioned this in his works, including ''Siyar A'lam al-Nubala'' and ''Tadhkirat al-Huffaz''. In contrast, Subki, in ''al-Tabaqat al-Shafi'iyyah al-Kubra'', refers to him as a follower of the Shafi'i school. This diversity of views indicates a difference of opinion among historical sources regarding his religious inclination. (See Shahroudi, Ali (<bdi>1403</bdi>). "A Study of the Authenticity of Narrations of the Attack on Fatimah Zahra's House in Shi'a Sources". ''Islamical''. '''First''' (1): <bdi>6–40</bdi>.)</ref> writes in his book "[[Muruj al-Dhahab]]": {{متن عربی|وَ کانَ عُروَةُ بنُ الزُبَیرِ یُعَذِّرُ أخاهُ عَبدَاللهِ فِی حَصرِ بَنِـی‌هاشِـمٍ فِی الشِعبِ وَ جَمعِهِ الحَطَبَ لِیُحرِقَهُم وَ یَقُولُ: إنَّما أرادَ بِذلِک ألّا تَنتَشِرَ الکلِمَةُ وَ لایَختَلِفَ المُسلِمُونَ وَ أن یَدخُلُوا فِی الطاعَةِ فَتَکونَ الکلِمَةُ واحِدَةً، کما فَعَلَ عُمَرُبنُ الخَطّابِ بِبَنِی‌هاشِمٍ لَمّا تَأخَّرُوا عَن بَیعَـةِ أبِی‌بَکرٍ، فَإنَّهُ أحضَرَ الحَطَبَ لِیُحرِقَ عَلَیهِم الدارَ.|ترجمه=Urwah ibn al-Zubayr would excuse his brother Abdullah [ibn al-Zubayr ibn al-Awwam] for besieging Banu Hashim in the valley [in Mecca] and gathering firewood to burn them, saying: He only did this so that disunity and dispersion would not occur, and Muslims would not differ among themselves, and that they (Banu Hashim) would obey him and thus become united; just as Umar ibn al-Khattab did this to Banu Hashim when they delayed pledging allegiance to Abu Bakr. So he indeed prepared firewood to burn down the house on them.}}.<ref>{{یادکرد کتاب|عنوان=Muruj al-Dhahab|سال=1283|نام=|نام خانوادگی=Mas'udi|ناشر=Bulaq|جلد=2|صفحه=79|زبان=Arabic|مکان=|ویرایش=|پیوند=}}</ref>
* [[Ibrahim ibn Muhammad al-Juwayni]] (d. 730 AH), a Sunni scholar, narrates from [[Prophet Muhammad (PBUH)]] in his book "[[Fara'id al-Simtayn]]": {{متن عربی|أنبأنی الشیخ ابوطالب علی بن أنجب بن عبید الله بن الخازن عن کتاب الامام برهان الدین أبی الفتح ناصر بن أبی المکارم المطرزی عن أبی المؤید ابن الموفق، أنبانا علی بن أحمد بن موسی الدقاق قال: أنبانا محمد ابن أبی عبدالله الکوفی، قال: أنبانا موسى بن عمران النخعی، عن عمه الحسین بن یزید النوفلی، عن الحسن بن علی بن أبی حمزة، عن أبیه، عن سعید بن جبیر، عن ابن‌عباس، قال: إن رسول‌الله صلى الله علیه وآله قال: «... وأما ابنتی فاطمة، فإنها سیدة نساء العالمین من الاولین والآخرین، وهی بضعة منی، و… إنی لما رأیتها ذکرت ما یصنع بها بعدی، کأنی بها وقد دخل الذل بیتها، وانتهکت حرمتها، وغصبت حقها، ومنعت إرثها، وکسر جنبها، وأسقطت جنینها، وهی تنادی: یا محمداه، فلا تجاب، وتستغیث فلا تغاث، فلا تزال بعدی محزونة مکروبة باکیة،... ثم یبتدئ بها الوجع فتمرض… فتقول عند ذلک: یا رب، إنی قد سئمت الحیاة، وتبرمت بأهل الدنیا، فألحقنی بأبی. فیلحقها الله عز وجل بی، فتکون أول من یلحقنی من أهل بیتی، فتقدم علی محزونة مکروبة مغمومة مغصوبة مقتولة، فأقول عند ذلک: اللهم العن من ظلمها، وعاقب من غصبها، وأذل من أذلها، وخلد فی نارک من ضرب جنبها حتى ألقت ولدها، فتقول الملائکة عند ذلک: آمین…»|ترجمه=Ibn Abbas says: The Messenger of God, peace be upon him and his family, said: "As for my daughter Fatimah, she is the mistress of the women of the worlds, from the first and the last, and she is a part of me... When I see her, I remember what will be done to her after me. It is as if I see her house entered by humiliation, her sanctity violated, her right usurped, her inheritance denied, her side broken, her fetus miscarried, and she cries out: 'O Muhammad!' but receives no answer. She seeks help, but no one helps her. She will remain after me sorrowful, distressed, and weeping... Then pain will begin for her, and she will fall ill... At that point, she will say: 'O Lord, I have grown weary of life and disgusted with the people of the world, so join me with my father.' So God Almighty will join her with me, and she will be the first of my household to join me. She will come to me sorrowful, distressed, grieved, usurped, and killed. At that point, I will say: 'O God, curse whoever wronged her, punish whoever usurped her right, humiliate whoever humiliated her, and eternalize in Your fire whoever struck her side until she miscarried her child.' The angels will then say: 'Amen...'}}.<ref>{{یادکرد کتاب|عنوان=Fara'id al-Simtayn fi Fada'il al-Murtada wa al-Batul wa al-Sibtayn wa al-A'immah min Dhurriyyatihim |سال=1428|نام=Ibrahim |نام خانوادگی=Juwayni Khurasani|ناشر=Dar al-Habib|جلد=2|صفحه=34|زبان=Arabic|مکان=Qom|ویرایش=|پیوند=}}</ref>
* [[Abu al-Fida]] (d. 732 AH), a Sunni historian, writes about the issue of taking allegiance from [[Lady Ali (a)]]: {{متن عربی|وکذلک تخلف عن بیعه أبی بکر أبو سفیان من بنی أمیه ثم إن أبا بکر بعث عمر بن الخطاب إِلى علی ومن معه لیخرجهم من بیت فاطمه رضی الله عنها، وقال: إِن أبوا علیک فقاتلهم. فأقبل عمر بشیء من نار على أن یضرم الدار، فلقیته فاطمه رضی الله عنها وقالت: إِلى أین یا ابن الخطاب؟ أجئت لتحرق دارنا؟ قال: نعم.|ترجمه=And among those who did not pledge allegiance to Abu Bakr from Banu Umayyah was Abu Sufyan. Then Abu Bakr sent Umar ibn al-Khattab to Ali [peace be upon him] and those with him to bring them out of Fatimah's house, may God be pleased with her, and he said: If they refuse you, fight them. So Umar came with something of fire to set the house ablaze; and with that, he came to the door of Fatimah Zahra's house [peace be upon her]. At this moment, Fatimah Zahra [peace be upon her] said: What are you doing, O son of Khattab? Have you come to burn our house [of the Ahl al-Bayt]? Umar said: Yes!}}.<ref>{{یادکرد کتاب|عنوان=Al-Mukhtasar fi Akhbar al-Bashar|سال=|نام=|نام خانوادگی=Abu al-Fida|ناشر=Intisharat al-Matba'ah al-Husayniyyah al-Misriyyah|جلد=1|صفحه=164|زبان=Arabic|مکان=Cairo|ویرایش=|پیوند=}}</ref>
* [[Umar Rida Kahhalah]] (d. 1408 AH), a renowned Sunni researcher and author, states in his book ''[[A'lam al-Nisa]]'', after quoting [[Ibn Qutaybah]]'s narration in ''[[al-Imamah wa al-Siyasah]]'': {{متن عربی|وقال عمر: والذى نفس عمر بیده لتخرجنّ أو لأحرقنّها على من فیها! فقیل له: یا أباحفص إنّ فیها فاطمه!! فقال: وإن.|ترجمه=Umar said: 'By Him in whose hand is Umar's soul, you shall come out, or I will burn it down upon whoever is in it!' He was told: 'O Abu Hafs, Fatimah is in that house!' He replied: 'Even if she is!'}}<ref>{{یادکرد کتاب|عنوان=A'lam al-Nisa|سال=1283|نام=Umar Rida |نام خانوادگی=Kahhalah|ناشر=Mu'assasat al-Risalah|جلد=4|صفحه=114|زبان=Arabic|مکان=|ویرایش=|پیوند=}}</ref>

== Views of Sunni Scholars ==
Despite the denial by some Sunni scholars regarding the existence of authentic hadiths and reports in Shi'i sources to prove the attack on Lady Zahra's (a) house, numerous hadiths and reports in Sunni sources also refer to the martyrdom of Lady Zahra (a) and the attack on her house. The views of some Sunni scholars are mentioned below:
* [[Ibn Abi al-Hadid al-Mu'tazili]] (d. 656 AH) quotes his teacher, Abu Ja'far al-Naqib, who made a statement about the miscarriage of [[Muhsin ibn Ali (a)]]. In this narration, he says: {{متن عربی|إذا کانَ رَسُولُ اللهِ صلّی الله علیه وآله أباحَ دَمَ هَبّارِ بنِ الأسوَدِ، لِأنَّهُ رَوَّعَ زَینَبَ فَألقَت ذا بَطنِها، فَظَهَرَ الحالُ أنَّهُ لَو کانَ حَیّاً لَأباحَ دَمَ مَن رَوَّعَ فاطِمَةَ حَتّی ألقَت ذا بَطنِها.» فَقُلتُ: أروِی عَنک مایَقُولُهُ قَومٌ: «إنَّ فاطِمَةَ رُوِّعَت فَألقَت المُحسِنَ.»؟ فَقالَ: «لاتَروِهِ عَنِّی وَ لا تَروِ عَنِّی بُطلانَهُ، فَإنِّی مُتَوَقِّفٌ فِی هذا المَوضِعِ|ترجمه=When [during the conquest of Mecca] the Messenger of God, peace be upon him and his family, permitted the shedding of Habbār ibn al-Aswad's blood because he frightened Zaynab [the adopted daughter of the Messenger of God, peace be upon him and his family, and one of the Muslim women], causing her to miscarry the child in her womb; it is clear that if he were alive, he would certainly permit the shedding of the blood of whoever frightened Fatimah [peace be upon her] until she miscarried the child in her womb." [Ibn Abi al-Hadid says:] I said: "Should I narrate from you what some people say: 'Fatimah [peace be upon her] was frightened and miscarried Muhsin'?" So [the teacher] replied: "Do not narrate it from me, nor narrate its falsehood from me; for I am hesitant [and remain silent] on this matter."}}.<ref>{{یادکرد کتاب|عنوان=Sharh Nahj al-Balaghah Ibn Abi al-Hadid|سال=|نام=|نام خانوادگی=Ibn Abi al-Hadid|ناشر=Isma'iliyan|جلد=14|صفحه=193|زبان=Arabic|مکان=|ویرایش=|پیوند=}}</ref> Abu Ja'far al-Naqib, by comparing the incident of Muhsin ibn Ali's (a) miscarriage with the incident of Zaynab bint Rasul (PBUH), emphasizes the oppression of Fatimah Zahra (a). He points out the similarity between these two incidents, where Sunnis consider Zaynab's death a martyrdom, while Fatimah Zahra (a), who passed away three months after her miscarriage, is often not considered a martyr. This comparison highlights the unequal approach of Sunnis to these events.<ref>{{یادکرد ژورنال|نام۱=Ali|نام خانوادگی۱=Shahroudi|سال=1403|دوره=First|شماره=1|عنوان=A Study of the Authenticity of Narrations of the Attack on Fatimah Zahra's House in Shi'a Sources|صفحه=6-40|ژورنال=Islamical}}</ref>
* [[Hasan Farhan al-Maliki]], a contemporary Sunni scholar, writes about the incident of the attack: {{متن عربی|ولکن حزب علی کان أقل عند بیعة عمر منه عند بیعة أبی بکر الصدیق نظراً لتفرقهم الأول عن علی بسبب ما رواه من بوادر الفتنهٔ آلتی انتهت بمداهمة بیت فاطمة فی أول عهد أبی بکر وإکراه بعض الصحابة الذین کانوا مع علی على بیعة أبی بکر فکانت لهذه الخصومة والمداهمة (وهی ثابتة بأسانید صحیحة) ذکرى مؤلمة لا یحبون تکرارها.|ترجمه=However, Ali's [peace be upon him] party was smaller during Umar's allegiance than during Abu Bakr al-Siddiq's allegiance, due to their initial dispersion from Ali because of what was narrated about the beginnings of the sedition that ended with the raid on Fatimah's house at the beginning of Abu Bakr's reign and the coercion of some companions who were with Ali to pledge allegiance to Abu Bakr. This hostility and raid (which is proven by authentic chains of narration) was a painful memory that they did not like to repeat.}}.<ref>{{یادکرد کتاب|عنوان=Qira'ah fi Kutub al-Aqa'id al-Madhhab al-Hanbali Namudhajan|سال=1430|نام=Hasan ibn Farhan|نام خانوادگی=al-Maliki|ناشر=Markaz Dirasat al-Tarikhiyyah |جلد=|صفحه=46|زبان=Arabic|مکان=|ویرایش=|پیوند=}}</ref> Hasan Farhan, in the footnote to this passage, writes: {{متن عربی|کنت أظن المداهمة مکذوبة لا تصح، حتى وجدت لها أسانید قویة منها ما أخرجه ابن أبی شیبة فی المصنف بسند صحیح عن أسلم مولى عمر وغیر ذلک.|ترجمه=I initially thought the story of the raid was false and not authentic; until I found strong chains of narration for it, including what Ibn Abi Shaybah narrated in his Musannaf with an authentic chain from Aslam, Umar's freedman, and other such accounts.}}.<ref>{{یادکرد کتاب|عنوان=Qira'ah fi Kutub al-Aqa'id al-Madhhab al-Hanbali Namudhajan|سال=1430|نام=Hasan ibn Farhan|نام خانوادگی=al-Maliki|ناشر=Markaz Dirasat al-Tarikhiyyah |جلد=|صفحه=46|زبان=Arabic|مکان=|ویرایش=|پیوند=}}</ref>
* [[Sayyid Hasan Husayni]], after stating a part of the narration quoted from Ibn Shaybah regarding Umar ibn al-Khattab's threat to burn Fatimah Zahra's (a) house, introduces the source of his narration as follows: {{متن عربی|مصنف ابن أبی شیبة وإسناده صحیح. فهذا هو الثابت الصحیح، والذی ینسجم مع روح ذلک الجیل وتزکیة الله له|ترجمه=Musannaf Ibn Abi Shaybah, and its chain of narration is authentic. This is what is established and authentic regarding the view of the second caliph towards Lady Zahra, peace be upon her, and it is consistent with the spirit of that generation and God's commendation of it.}}.<ref>{{یادکرد کتاب|عنوان=Mawsu'at al-Hasan wa al-Husayn|سال=|نام=Sayyid Hasan|نام خانوادگی=Husayni|ناشر=al-Rayyan|جلد=|صفحه=191|زبان=Arabic|مکان=|ویرایش=|پیوند=}}</ref>
* [[Abd al-Fattah Abd al-Maqsud]] and his book [[Al-Imam Ali]], he mentions the attack on the house of revelation in two instances in his book, and we will suffice with quoting one of them: By Him in whose hand is Umar's soul, either you come out or I will burn the house upon its inhabitants. Some who feared God and respected the Prophet's (PBUH) status after him said: Abu Hafs, Fatimah is in this house. He shouted fearlessly: So be it. He approached, knocked on the door, then pounded on the door and entered the house. Ali (a) appeared... The resonance of Zahra's voice rose near the entrance... This was her cry for help...<ref>{{یادکرد کتاب|عنوان=Ali ibn Abi Talib|نام=Abd al-Fattah|نام خانوادگی=Abd al-Maqsud|ناشر=Maktabat al-Rawdah al-Haydariyyah|جلد=4|صفحه‌ها=277-276}}</ref>
* [[Mas'udi in Muruj al-Dhahab]] writes: "When Abu Bakr was on his deathbed, he said: I did three things and wished I had not done them; one of those three things was: 'Fawadadtu anni lam akun fattashtu bayta Fatimah wa dhakara fi dhalika kalaman kathiran; I wished I had not violated the sanctity of Zahra's house.' He said a lot about this."<ref>{{یادکرد کتاب|عنوان=Muruj al-Dhahab|سال=1409|نام=Ali ibn Husayn|نام خانوادگی=Mas'udi|ناشر=Mu'assasat Dar al-Hijrah|جلد=2|صفحه=301|مکان=Qom - Iran}}</ref>
* [[Dhahabi]] in his book [[Mizan al-I'tidal]] quotes [[Muhammad ibn Ahmad al-Kufi]] al-Hafiz that in the presence of Ahmad ibn Muhammad, known as Ibn Abi Darim, the Kufi hadith scholar, this report was read: "Inna Umar rafasa Fatimah hatta asqatat bi Muhsin; Umar kicked Fatimah until she miscarried Muhsin."<ref>{{یادکرد کتاب|عنوان=Mizan al-I'tidal|نام=Muhammad ibn Ahmad|نام خانوادگی=Dhahabi|ناشر=Dar al-Fikr|صفحه=139|مکان=Beirut - Lebanon}}</ref>
* [[Ibn Abi al-Hadid]] writes: [[Muhammad ibn Yazid ibn Abd al-Akbar al-Baghdadi]], the renowned litterateur and author of famous works, in his book [[Al-Kamil]], narrates from Abd al-Rahman ibn Awf the story of the caliph's wishes, and it is recalled: "Wadadtu anni lam akun kashaftu an bayti Fatimah wa taraktuhu wa law aghlaqa ala al-harb."<ref>{{یادکرد کتاب|عنوان=Sharh Nahj al-Balaghah|سال=1363|نام=Abd al-Hamid ibn Hibat Allah|نام خانوادگی=Ibn Abi al-Hadid|ناشر=Maktabat Ayatollah al-Uzma al-Mar'ashi al-Najafi (RA)|جلد=2|صفحه=46|مکان=Qom - Iran}}</ref>
* [[Ibrahim ibn Sayyar]] al-Nazzam al-Mu'tazili, known as al-Nazzam for the beauty of his prose and poetry, narrates the event after the presence in Fatimah's (a) house in several books. He says: "Inna Umar daraba batna Fatimah yawm al-bay'ah hatta alqat al-Muhsin min batniha; Umar struck Fatimah's stomach on the day of taking allegiance for Abu Bakr, and she miscarried the child in her womb, whom they had named Muhsin!"<ref>{{یادکرد کتاب|عنوان=Al-Wafi bi al-Wafiyat|سال=1420|نام=Khalil ibn Aybak|نام خانوادگی=Safadi|ناشر=Dar Ihya' al-Turath al-Arabi|جلد=6|صفحه=17|مکان=Beirut Lebanon}}</ref>
* [[Ibn Abd Rabbih al-Andalusi]], the author of the book [[Al-Iqd al-Farid]], narrates from Abd al-Rahman ibn Awf in his book: I visited Abu Bakr during his illness to inquire about him. After much discussion, he said: I wish I had not done three things, and one of those three things is: I wish I had not opened Fatimah's house, even though they had closed the door for battle.<ref>{{یادکرد کتاب|عنوان=Iqd al-Farid|سال=1407|نام=Ahmad ibn Muhammad|نام خانوادگی=Ibn Abd Rabbih|ناشر=Dar al-Kutub al-Ilmiyyah|جلد=4|صفحه=93|مکان=Beirut - Lebanon}}</ref>
* [[Tabarani]] narrates: Abu Bakr, at the time of his death, wished for certain things and said: I wish I had not done three things, I wish I had done three things, and I wish I had asked the Messenger of God about three things: "Amma al-thalath al-la'i wadadtu anni lam af'alhunna, fawadadtu anni lam akun akshif bayta Fatimah wa taraktuhu..." As for the three things I wish I had not done, I wish I had not violated the sanctity of Fatimah's house and left it alone!<ref>{{یادکرد کتاب|عنوان=Mu'jam Kabir Tabarani|نام=Sulayman ibn Ahmad|نام خانوادگی=Tabarani|ناشر=Maktabat Ibn Taymiyyah|صفحه=62|مکان=Cairo - Egypt}}</ref>
* [[Abu Ubayd]], [[Qasim ibn Sallam]], in his book [[Al-Amwal]], which is trusted by Sunni jurists, writes: [[Abd al-Rahman ibn Awf]] says: I went to Abu Bakr's house to visit him during his illness. After much conversation, he said: I wish I had not done three things that I did, and I wish I had done three things that I did not do. I also wish I had asked the Prophet about three things; one of those three things that I did and wish I had not done is: "Wadadtu anni lam akshif bayta Fatimah wa taraktuhu wa in aghlaqa ala al-harb; I wish I had not unveiled the sanctity of Fatimah's house and left it alone, even if it was closed for war." When Abu Ubayd reaches that point, instead of the phrase: "lam akshif bayta Fatimah wa taraktuhu...", he says: "kadha wa kadha" and adds that he is unwilling to mention it. Although Abu Ubayd, out of religious zeal or another reason, refrained from stating the truth, the researchers of the book Al-Amwal state in the footnote: The deleted sentences are included in the book [[Mizan al-I'tidal]], in addition to which Tabarani in his [[Mu'jam]] and [[Ibn Abd Rabbih]] in [[Iqd al-Farid]] and other individuals have included the deleted sentences.<ref>{{یادکرد کتاب|عنوان=Iqd al-Farid|سال=1407|نام=Ahmad ibn Muhammad|نام خانوادگی=Ibn Abd Rabbih|ناشر=Dar al-Kutub al-Ilmiyyah|جلد=4|صفحه=93|مکان=Beirut - Lebanon}}</ref><ref>{{یادکرد کتاب|عنوان=Al-Amwal|نام=Ahmad ibn Nasr|نام خانوادگی=Dawudi|ناشر=Nashr Kulliyat Azhariyyah|صفحه=144|مکان=Beirut|فصل=Footnote 4}}</ref>

==References==
{{پانویس|۲}}
{{شاخه
| شاخه اصلی = History and Biography
| شاخه فرعی۱ = History and Biography of the Infallibles
| شاخه فرعی۲ = Lady Fatimah
| شاخه فرعی۳ =
}}
{{ارزیابی
| شناسه =
| عکس =
| درگاه =
| ادبیات =
| پیوند =
| ناوبری =
| تغییرمسیر =
| ارجاعات =
| ارزیابی کمی =
| ارزیابی کیفی =
| اولویت = ج
| کیفیت = خوب
}}
{{پایان متن}}

[[Category:Caliphate of Imam Ali]]

[[ar:الهجوم على بيت فاطمة الزهراء في مصادر أهل السنة]]
[[az:Fatimənin evinə hücum sünni mənbələrində]]
[[bn:সুন্নি সূত্রে ফাতিমা জাহারার বাড়িতে আক্রমণ]]
[[en:Attack on Fatima's house in Sunni sources]]
[[es:Ataque a la casa de Fátima en fuentes sunitas]]
[[fa:هجوم به خانه حضرت فاطمه در منابع اهل سنت]]
[[fr:L'attaque de la maison de Fatima dans les sources sunnites]]
[[ps:په سني سرچينو کې پر حضرت فاطمه د کور برید]]
[[ru:Нападение на дом Фатимы в суннитских источниках]]
[[ur:اہل سنت کے مآخذ میں حضرت فاطمہ کے گھر پر حملہ]]

Kesan menghafal Al-Quran

2026-02-22T19:43:08Z

Translationbot: ترجمه خودکار از ویکی فارسی

{{شروع متن}}
{{سوال}}
ما هي آثار حفظ القرآن؟ وهل ورد ذكر حفظ القرآن في الروايات؟
{{پایان سوال}}
{{پاسخ}}
{{بوابة|القرآن}}

'''حفظ القرآن'''، له آثار وبركات كثيرة منها: مصاحبة الملائكة؛ شرف الأمة وعظمتها؛ الأمان من عذاب الله؛ مغفرة الذنوب؛ الأجر المضاعف؛ الوصول إلى مقام الشفاعة؛ درجات الجنة؛ أجر مثل أجر الأنبياء؛ الهداية؛ تقوية الذاكرة.

== حفظ القرآن توفيق إلهي ==
[[القرآن الكريم والتعريف بأهدافه|القرآن]]، هو أعظم وأسمى هدية من الله للبشرية، وحفظه هو أحد التوفيقات الإلهية التي لا تشمل كل أحد. المداومة على تلاوة القرآن وحفظه عامل لكثير من التوفيقات والبركات الإلهية، ومن اعتاد على تلاوة القرآن وحفظه وتدبر مفاهيمه، فلن ينساها.<ref>محمود جويباري، آموزش حفظ قرآن، ص 11.</ref>

== آثار وبركات حفظ القرآن الكريم ==
[[حفظ القرآن]] له آثار وبركات، نذكر بعضها:

* '''مصاحبة الملائكة:''' مصاحبة [[الملائكة]]، من الآثار الأخروية لحفظ القرآن الكريم. [[الإمام الصادق (ع)|الإمام الصادق (ع)]] يقول: {{نص عربي|حافظ القرآن العامل به، مع السفرة الكرام البررة.}} <ref>الكليني، محمد بن يعقوب، الكافي، طهران، دار الكتب الإسلامية، الطبعة الرابعة، 1407 هـ، ج2، ص603.</ref>
* '''شرف الأمة وعظمتها:''' قال الإمام الصادق (ع) إن حافظ القرآن يدخل في عداد عظماء الأمة: {{نص عربي|أشراف أمتي حملة القرآن وأصحاب الليل.}} <ref>ابن بابويه، محمد بن علي، من لا يحضره الفقيه، ترجمة: غفاري، علي أكبر وغفاري، محمد جواد وبلاغي، صدر، طهران، نشر صدوق، الطبعة الأولى، 1367 ش، ج6، ص346.</ref>
* '''الأمان من عذاب الله:''' في الروايات وعود بالأمان من عذاب الله لحفظة القرآن. [[أمير المؤمنين (ع)|أمير المؤمنين (ع)]] يقول: {{نص عربي|اقرأوا القرآن واستظهروه، فإن الله تعالى لا يعذب قلباً وعى القرآن.}} <ref>المجلسي، محمد باقر بن محمد تقي، بحار الأنوار، بيروت، دار إحياء التراث العربي، الطبعة الثانية، 1403 هـ، ج89، ص19.</ref>
* '''مغفرة الذنوب:''' شمول المغفرة الإلهية، من الخصائص والآثار الأخرى لحفظ القرآن، وقد ورد في رواية عن النبي الأكرم (ص): {{نص عربي|من قرأ القرآن عن ظهر قلب، وظن أن الله تعالى لا يغفر له، فهو ممن استهزأ بآيات الله.}} <ref>النوري، حسين، مستدرك الوسائل، قم، مؤسسة آل البيت عليهم السلام، 1408 هـ، ج4، ص269.</ref>
* '''الأجر المضاعف:''' ذكر أجر مضاعف لمن يسعى لحفظ القرآن. قال الإمام الصادق (ع): {{نص عربي|من اجتهد في تعلم القرآن، وحفظه بصعوبة لقلة حفظه، فله أجران.}} <ref>الكليني، محمد بن يعقوب، الكافي، طهران، دار الكتب الإسلامية، الطبعة الرابعة، 1407 هـ، ج2، ص606.</ref>
* '''الوصول إلى مقام الشفاعة:''' قبول شفاعة حافظ القرآن في حق أفراد عائلته، من الوعود التي أعطيت لهؤلاء الأشخاص. قال النبي محمد (ص): {{نص عربي|من قرأ القرآن حتى يحفظه، أدخله الله الجنة، ويقبل شفاعته في عشرة من أهل بيته قد وجبت لهم النار.}} <ref>الطبرسي، فضل بن حسن، مجمع البيان في تفسير القرآن، ترجمة: مجموعة من المترجمين، طهران، فراهاني، الطبعة الأولى، ج1، ص30.</ref>
* '''درجات الجنة:''' الاستفادة من أعلى درجات الجنة، وعد أخروي آخر لحفظة القرآن. نقل عن النبي الأكرم (ص): {{نص عربي|درجات الجنة بعدد آيات القرآن، فإذا دخل صاحب القرآن الجنة، يقال له: اقرأ وارتق، فإن لكل آية درجة. فلا درجة أعلى من درجة حافظ القرآن.}} <ref>المجلسي، محمد باقر بن محمد تقي، بحار الأنوار، بيروت، دار إحياء التراث العربي، الطبعة الثانية، 1403 هـ، ج89، ص22.</ref>
* '''أجر مثل أجر الأنبياء:''' قيل إن حفظة القرآن يكسبون أجراً مثل أجر الأنبياء. قال النبي الأكرم (ص) لسلمان الفارسي: {{نص عربي|يا سلمان،... إن أفضل العباد عند الله بعد الأنبياء هم العلماء، ثم القراء وحفظة القرآن. إنهم يموتون مثل الأنبياء، ويحشرون معهم من القبور، ويمرون معهم على الصراط، وينالون أجرهم (من الله).}} <ref>المجلسي، محمد باقر بن محمد تقي، بحار الأنوار، بيروت، دار إحياء التراث العربي، الطبعة الثانية، 1403 هـ، ج89، ص17.</ref>
* '''الهداية:''' يقول الإمام علي (ع): {{نص عربي|ما جالس هذا القرآن أحد إلا قام عنه بزيادة أو نقصان: زيادة في هدى، أو نقصان من عمى.}} <ref>الشريف الرضي، محمد بن حسين، نهج البلاغة، قم، هجرت، الطبعة الأولى، 1414 هـ، ص252، الخطبة 176.</ref>
* '''تقوية الذاكرة:''' من مميزات حفظ القرآن الكريم، تقوية الذاكرة أثناء حفظ القرآن، وقد أشير إلى ذلك في الروايات.<ref>ابن بابويه، محمد بن علي، من لا يحضره الفقيه، قم، دفتر انتشارات إسلامي، الطبعة الثانية، 1413 هـ، ج4، ص365.</ref> <ref>الطوسي، محمد بن الحسن، تهذيب الأحكام، طهران، دار الكتب الإسلامية، الطبعة الرابعة، 1407 هـ، ج4، ص191.</ref> وبما أن حفظ هذا الكتاب السماوي يعتمد على التكرار المستمر والتلاوة الكثيرة، فإن حفظ القرآن بطبيعة الحال سيقوي الذاكرة أيضاً.<ref>حسيني، مجتبى، سيماي حافظان نور، صص 47 إلى 53 و 61 إلى 65.</ref>

== للمزيد من الدراسة ==
* آثار حفظ القرآن ودرك مفاهيم آن؛ منصوره مسلمي، مهديه به‌نژاد‌فر
* كتاب حفظ قرآن و آثار روان شناختي آن؛ مصطفى عباسي‌مقدم، محمدرضا تمنايي‌فر، عصمت كاشي

{{پایان پاسخ}}

== المصادر ==
{{حواشي|2}}
{{فرع
| فرع رئيسي = علوم ومعارف القرآن
| فرع فرعي1 =
| فرع فرعي2 =
| فرع فرعي3 =
}}
{{تكملة مقال
| معرف = تم
| عناوين = تم
| تحرير = تم
| ربط = تم
| تصفح =
| فهرس =
| إعادة توجيه = تم
| مراجع =
| مراجعة كمية = تم
| مراجعة =
| إكمال =
| أولوية = ب
| جودة = ب
}}
{{پایان متن}}

[[تصنيف:قواعد عربية]]

[[ar:تأثيرات حفظ القرآن]]
[[az:Qurani-Kərimi əzbərləməyin təsirləri]]
[[bn:কুরআন মুখস্থ করার প্রভাব]]
[[en:Effects of Quran memorization]]
[[es:Efectos de la memorización del Corán]]
[[fa:تاثیرات حفظ قرآن]]
[[fr:Impacts de la mémorisation du Coran]]
[[ps:اغېزې د قرآن حفظولو]]
[[ru:Влияние заучивания Корана наизусть]]
[[ur:حفظ قرآن کے اثرات]]