मुखपृष्ठ / देश / इराक़ / नजफ़ / कूफ़ा / सैयदा ख़दीजा बिन्त इमाम अली, उन पर सलाम हो, से संबद्ध रौज़ा

सैयदा ख़दीजा बिन्त इमाम अली, उन पर सलाम हो, से संबद्ध रौज़ा

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सैयदा ख़दीजा बिन्त इमाम अली, ख़दीजा बिन्त अली

📍 निकटवर्ती दरगाहें10 रिकॉर्ड 🔗 संबंधित व्यक्ति और स्थान0 लिंक 🗺️ मानचित्र पर खोलेंकूफ़ा
संबद्ध स्थल सत्यापित मानचित्र स्थान सादात और इमामज़ादे शोध: समीक्षा में IRQ-NJF-0119
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परिचय

यह सैयदा ख़दीजा बिन्त इमाम अली सलामुल्लाह अलैहा से जुड़ा एक ज़ियारती मक़ाम है; उपलब्ध प्रारंभिक वंशावली और ऐतिहासिक स्रोत इस कक्ष को उनकी सिद्ध दफ़नगाह नहीं बताते। वर्तमान स्थान महान मस्जिदे कूफ़ा के उत्तरी भाग में बाब अल-सअलबान के सामने है। इसलिए इसे द्वितीयक संबद्ध रौज़ा माना जाता है, निर्विवाद क़ब्र नहीं।

सैयदा ख़दीजा की ऐतिहासिक पहचान रौज़े की पहचान से स्वतंत्र रूप से समर्थित है। वे इमाम अली इब्न अबी तालिब अलैहिस्सलाम की पुत्री थीं और कुछ वंशावली स्रोत उनकी माता को उम्म वलद बताते हैं; परंपरा के एक भाग में उम्म ख़दीजा की कुनियत भी सुरक्षित है। उनका विवाह अब्दुर्रहमान इब्न अक़ील इब्न अबी तालिब से दर्ज है, अल्लाह उन पर रहमत फ़रमाए। अंसाब अल-अशराफ़ स्पष्ट रूप से उनके पुत्र सईद का नाम देता है; बाद की वंशावली या भक्तिपरक सूचियाँ अक़ील और कभी हुमैदा भी जोड़ती हैं, लेकिन ये जोड़ समान रूप से पुराने या सर्वमान्य नहीं हैं।

सैयदा ख़दीजा और कूफ़ा के इस ठीक स्थान का संबंध मुख्यतः बाद की स्थानीय और ज़ियारती स्मृति में मिलता है। बाद के लेखक उनकी वफ़ात कूफ़ा में बताते और उनसे जुड़े मशहद का उल्लेख करते हैं, जबकि उनकी पारिवारिक पहचान स्थापित करने वाले प्रारंभिक वंशावली ग्रंथ दफ़न स्थान निश्चित नहीं करते। इसलिए संबंध कालक्रम की दृष्टि से संभव है, लेकिन प्रारंभिक और निर्णायक क़ब्र-अभिलेख नहीं।

वर्तमान रौज़ा महान मस्जिदे कूफ़ा के आसपास की घनी भक्तिपरक भूगोल का भाग है। आधुनिक इराक़ी रिपोर्टें रौज़े, ज़ायर सेवा-क्षेत्रों और नई ज़रीह पर कार्य का वर्णन करती हैं और स्थान को बाब अल-सअलबान के पास पहचानती हैं। ये रिपोर्टें वर्तमान स्थल की जीवित धार्मिक पहचान, प्रबंधन और निरंतर ज़ियारत को सिद्ध करती हैं, लेकिन अपने आप मूल दफ़न को सैयदा ख़दीजा का निश्चित नहीं बनातीं।

ज़ायरों के लिए यह मक़ाम इमाम अली की पुत्रियों, अहल अल-बैत की महिलाओं और करबला से प्रभावित परिवारों की स्मृति सुरक्षित करता है। इसका शोध-मूल्य भी महत्वपूर्ण है: किसी ऐतिहासिक महिला की पहचान मज़बूत हो सकती है, जबकि किसी विशेष क़ब्र का संबंध अनिश्चित रहे। स्पष्ट नामकरण स्थानीय श्रद्धा को जारी रखता है, लेकिन बाद की स्मृति को प्रारंभिक ऐतिहासिक निश्चितता में नहीं बदलता।

👨‍👦 पिता की ओर से

→ इमाम अली इब्न अबी तालिब अलैहिस्सलाम

👩‍👧 माता की ओर से

→ कुछ वंशावली स्रोत उनकी माता को उम्म वलद बताते हैं और परंपरा का एक भाग उम्म ख़दीजा की कुनियत सुरक्षित रखता है

👨‍👩‍👧‍👦 संतान

सईद इब्न अब्दुर्रहमान इब्न अक़ील; बाद की सूचियाँ अक़ील और कभी हुमैदा का नाम भी देती हैं

💑 जीवनसाथी

💑 अब्दुर्रहमान इब्न अक़ील इब्न अबी तालिब 💑 अल्लाह उन पर रहमत फ़रमाए

ऐतिहासिक / धार्मिक महत्व

महान मस्जिदे कूफ़ा के उत्तरी ज़ियारती क्षेत्र में इस स्थान का महत्व इसलिए है कि यह इमाम अली की एक पुत्री से जुड़ी जीवित स्थानीय परंपरा सुरक्षित रखता है। वर्तमान रौज़ा, सेवा-निर्माण और निरंतर ज़ियारत बाब अल-सअलबान की धार्मिक भूगोल का भाग हैं, यद्यपि प्रारंभिक स्रोत क़ब्र की पहचान सिद्ध नहीं करते।

इसका सबसे मज़बूत शोध-पाठ व्यक्ति की पहचान और क़ब्र की पहचान अलग रखना है। वंशावली प्रमाण सैयदा ख़दीजा, उनके विवाह और कम से कम उनके पुत्र सईद का समर्थन करते हैं; ठीक कूफ़ी दफ़न बाद की परंपरा है। दोनों स्तरों को ईमानदारी से सुरक्षित रखना स्थल की गरिमा बचाता और ज़ायर को ऐतिहासिक व्यक्तित्व, स्थानीय मक़ाम और सिद्ध क़ब्र का अंतर समझाता है।

📝 5 paragraphs · ~7 words · 👨‍👦 1 father side · 👩‍👧 1 mother side · 👨‍👩‍👧‍👦 1 संतान · 💑 2 जीवनसाथी


संदर्भ

प्राथमिक स्रोत — أنساب الأشراف उच्च

Notes: ARTICLE ROLE: SECONDARY ATTRIBUTED PLACE. Early genealogical works support Sayyida Khadija's identity as a daughter of Imam Ali and her marriage to Abd al-Rahman ibn Aqil. Ansab al-Ashraf explicitly supports their son Said; Aqil and Humayda occur in later genealogical or devotional lists and are not presented at the same evidence level. The early genealogies do not establish a burial place. Later Kufan tradition places a mashhad opposite Bab al-Tha'ban, and modern Iraqi reporting documents the present rebuilt shrine, service facilities and continued visitation. The first paragraph clearly states that this is not a confirmed grave. | Page/Volume: أنساب العلويين والعقيليين؛ الصفحات تختلف باختلاف الطبعات | ARTICLE ROLE: SECONDARY ATTRIBUTED PLACE. Early genealogical works support Sayyida Khadija's identity as a daughter of Imam Ali and her marriage to Abd al-Rahman ibn Aqil. Ansab al-Ashraf explicitly supports their son Said; Aqil and Humayda occur in later genealogical or devotional lists and are not presented at the same evidence level. The early genealogies do not establish a burial place. Later Kufan tradition places a mashhad opposite Bab al-Tha'ban, and modern Iraqi reporting documents the present rebuilt shrine, service facilities and continued visitation. The first paragraph clearly states that this is not a confirmed grave. | Page/Volume: ترجمة الأسرة العلوية؛ الصفحات تختلف باختلاف الطبعات | ARTICLE ROLE: SECONDARY ATTRIBUTED PLACE. Early genealogical works support Sayyida Khadija's identity as a daughter of Imam Ali and her marriage to Abd al-Rahman ibn Aqil. Ansab al-Ashraf explicitly supports their son Said; Aqil and Humayda occur in later genealogical or devotional lists and are not presented at the same evidence level. The early genealogies do not establish a burial place. Later Kufan tradition places a mashhad opposite Bab al-Tha'ban, and modern Iraqi reporting documents the present rebuilt shrine, service facilities and continued visitation. The first paragraph clearly states that this is not a confirmed grave. | Page/Volume: أخبار آل عقيل وكربلاء؛ الصفحات تختلف باختلاف الطبعات | ARTICLE ROLE: SECONDARY ATTRIBUTED PLACE. Early genealogical works support Sayyida Khadija's identity as a daughter of Imam Ali and her marriage to Abd al-Rahman ibn Aqil. Ansab al-Ashraf explicitly supports their son Said; Aqil and Humayda occur in later genealogical or devotional lists and are not presented at the same evidence level. The early genealogies do not establish a burial place. Later Kufan tradition places a mashhad opposite Bab al-Tha'ban, and modern Iraqi reporting documents the present rebuilt shrine, service facilities and continued visitation. The first paragraph clearly states that this is not a confirmed grave.

प्राथमिक स्रोत — عمدة الطالب في أنساب آل أبي طالب उच्च

Notes: ARTICLE ROLE: SECONDARY ATTRIBUTED PLACE. Early genealogical works support Sayyida Khadija's identity as a daughter of Imam Ali and her marriage to Abd al-Rahman ibn Aqil. Ansab al-Ashraf explicitly supports their son Said; Aqil and Humayda occur in later genealogical or devotional lists and are not presented at the same evidence level. The early genealogies do not establish a burial place. Later Kufan tradition places a mashhad opposite Bab al-Tha'ban, and modern Iraqi reporting documents the present rebuilt shrine, service facilities and continued visitation. The first paragraph clearly states that this is not a confirmed grave. | Page/Volume: أنساب العلويين والعقيليين؛ الصفحات تختلف باختلاف الطبعات | ARTICLE ROLE: SECONDARY ATTRIBUTED PLACE. Early genealogical works support Sayyida Khadija's identity as a daughter of Imam Ali and her marriage to Abd al-Rahman ibn Aqil. Ansab al-Ashraf explicitly supports their son Said; Aqil and Humayda occur in later genealogical or devotional lists and are not presented at the same evidence level. The early genealogies do not establish a burial place. Later Kufan tradition places a mashhad opposite Bab al-Tha'ban, and modern Iraqi reporting documents the present rebuilt shrine, service facilities and continued visitation. The first paragraph clearly states that this is not a confirmed grave. | Page/Volume: ترجمة الأسرة العلوية؛ الصفحات تختلف باختلاف الطبعات | ARTICLE ROLE: SECONDARY ATTRIBUTED PLACE. Early genealogical works support Sayyida Khadija's identity as a daughter of Imam Ali and her marriage to Abd al-Rahman ibn Aqil. Ansab al-Ashraf explicitly supports their son Said; Aqil and Humayda occur in later genealogical or devotional lists and are not presented at the same evidence level. The early genealogies do not establish a burial place. Later Kufan tradition places a mashhad opposite Bab al-Tha'ban, and modern Iraqi reporting documents the present rebuilt shrine, service facilities and continued visitation. The first paragraph clearly states that this is not a confirmed grave. | Page/Volume: أخبار آل عقيل وكربلاء؛ الصفحات تختلف باختلاف الطبعات | ARTICLE ROLE: SECONDARY ATTRIBUTED PLACE. Early genealogical works support Sayyida Khadija's identity as a daughter of Imam Ali and her marriage to Abd al-Rahman ibn Aqil. Ansab al-Ashraf explicitly supports their son Said; Aqil and Humayda occur in later genealogical or devotional lists and are not presented at the same evidence level. The early genealogies do not establish a burial place. Later Kufan tradition places a mashhad opposite Bab al-Tha'ban, and modern Iraqi reporting documents the present rebuilt shrine, service facilities and continued visitation. The first paragraph clearly states that this is not a confirmed grave.

प्राथमिक स्रोत — المجدي في أنساب الطالبيين उच्च

Notes: ARTICLE ROLE: SECONDARY ATTRIBUTED PLACE. Early genealogical works support Sayyida Khadija's identity as a daughter of Imam Ali and her marriage to Abd al-Rahman ibn Aqil. Ansab al-Ashraf explicitly supports their son Said; Aqil and Humayda occur in later genealogical or devotional lists and are not presented at the same evidence level. The early genealogies do not establish a burial place. Later Kufan tradition places a mashhad opposite Bab al-Tha'ban, and modern Iraqi reporting documents the present rebuilt shrine, service facilities and continued visitation. The first paragraph clearly states that this is not a confirmed grave. | Page/Volume: أنساب العلويين والعقيليين؛ الصفحات تختلف باختلاف الطبعات | ARTICLE ROLE: SECONDARY ATTRIBUTED PLACE. Early genealogical works support Sayyida Khadija's identity as a daughter of Imam Ali and her marriage to Abd al-Rahman ibn Aqil. Ansab al-Ashraf explicitly supports their son Said; Aqil and Humayda occur in later genealogical or devotional lists and are not presented at the same evidence level. The early genealogies do not establish a burial place. Later Kufan tradition places a mashhad opposite Bab al-Tha'ban, and modern Iraqi reporting documents the present rebuilt shrine, service facilities and continued visitation. The first paragraph clearly states that this is not a confirmed grave. | Page/Volume: ترجمة الأسرة العلوية؛ الصفحات تختلف باختلاف الطبعات | ARTICLE ROLE: SECONDARY ATTRIBUTED PLACE. Early genealogical works support Sayyida Khadija's identity as a daughter of Imam Ali and her marriage to Abd al-Rahman ibn Aqil. Ansab al-Ashraf explicitly supports their son Said; Aqil and Humayda occur in later genealogical or devotional lists and are not presented at the same evidence level. The early genealogies do not establish a burial place. Later Kufan tradition places a mashhad opposite Bab al-Tha'ban, and modern Iraqi reporting documents the present rebuilt shrine, service facilities and continued visitation. The first paragraph clearly states that this is not a confirmed grave. | Page/Volume: أخبار آل عقيل وكربلاء؛ الصفحات تختلف باختلاف الطبعات | ARTICLE ROLE: SECONDARY ATTRIBUTED PLACE. Early genealogical works support Sayyida Khadija's identity as a daughter of Imam Ali and her marriage to Abd al-Rahman ibn Aqil. Ansab al-Ashraf explicitly supports their son Said; Aqil and Humayda occur in later genealogical or devotional lists and are not presented at the same evidence level. The early genealogies do not establish a burial place. Later Kufan tradition places a mashhad opposite Bab al-Tha'ban, and modern Iraqi reporting documents the present rebuilt shrine, service facilities and continued visitation. The first paragraph clearly states that this is not a confirmed grave.

द्वितीयक स्रोत — مقاتل الطالبيين मध्यम

Notes: ARTICLE ROLE: SECONDARY ATTRIBUTED PLACE. Early genealogical works support Sayyida Khadija's identity as a daughter of Imam Ali and her marriage to Abd al-Rahman ibn Aqil. Ansab al-Ashraf explicitly supports their son Said; Aqil and Humayda occur in later genealogical or devotional lists and are not presented at the same evidence level. The early genealogies do not establish a burial place. Later Kufan tradition places a mashhad opposite Bab al-Tha'ban, and modern Iraqi reporting documents the present rebuilt shrine, service facilities and continued visitation. The first paragraph clearly states that this is not a confirmed grave. | Page/Volume: أنساب العلويين والعقيليين؛ الصفحات تختلف باختلاف الطبعات | ARTICLE ROLE: SECONDARY ATTRIBUTED PLACE. Early genealogical works support Sayyida Khadija's identity as a daughter of Imam Ali and her marriage to Abd al-Rahman ibn Aqil. Ansab al-Ashraf explicitly supports their son Said; Aqil and Humayda occur in later genealogical or devotional lists and are not presented at the same evidence level. The early genealogies do not establish a burial place. Later Kufan tradition places a mashhad opposite Bab al-Tha'ban, and modern Iraqi reporting documents the present rebuilt shrine, service facilities and continued visitation. The first paragraph clearly states that this is not a confirmed grave. | Page/Volume: ترجمة الأسرة العلوية؛ الصفحات تختلف باختلاف الطبعات | ARTICLE ROLE: SECONDARY ATTRIBUTED PLACE. Early genealogical works support Sayyida Khadija's identity as a daughter of Imam Ali and her marriage to Abd al-Rahman ibn Aqil. Ansab al-Ashraf explicitly supports their son Said; Aqil and Humayda occur in later genealogical or devotional lists and are not presented at the same evidence level. The early genealogies do not establish a burial place. Later Kufan tradition places a mashhad opposite Bab al-Tha'ban, and modern Iraqi reporting documents the present rebuilt shrine, service facilities and continued visitation. The first paragraph clearly states that this is not a confirmed grave. | Page/Volume: أخبار آل عقيل وكربلاء؛ الصفحات تختلف باختلاف الطبعات | ARTICLE ROLE: SECONDARY ATTRIBUTED PLACE. Early genealogical works support Sayyida Khadija's identity as a daughter of Imam Ali and her marriage to Abd al-Rahman ibn Aqil. Ansab al-Ashraf explicitly supports their son Said; Aqil and Humayda occur in later genealogical or devotional lists and are not presented at the same evidence level. The early genealogies do not establish a burial place. Later Kufan tradition places a mashhad opposite Bab al-Tha'ban, and modern Iraqi reporting documents the present rebuilt shrine, service facilities and continued visitation. The first paragraph clearly states that this is not a confirmed grave.

वेब स्रोत — almojib.com मध्यम

https://almojib.com/ar/question/337584

Notes: ARTICLE ROLE: SECONDARY ATTRIBUTED PLACE. Early genealogical works support Sayyida Khadija's identity as a daughter of Imam Ali and her marriage to Abd al-Rahman ibn Aqil. Ansab al-Ashraf explicitly supports their son Said; Aqil and Humayda occur in later genealogical or devotional lists and are not presented at the same evidence level. The early genealogies do not establish a burial place. Later Kufan tradition places a mashhad opposite Bab al-Tha'ban, and modern Iraqi reporting documents the present rebuilt shrine, service facilities and continued visitation. The first paragraph clearly states that this is not a confirmed grave. | Page/Volume: أنساب العلويين والعقيليين؛ الصفحات تختلف باختلاف الطبعات | ARTICLE ROLE: SECONDARY ATTRIBUTED PLACE. Early genealogical works support Sayyida Khadija's identity as a daughter of Imam Ali and her marriage to Abd al-Rahman ibn Aqil. Ansab al-Ashraf explicitly supports their son Said; Aqil and Humayda occur in later genealogical or devotional lists and are not presented at the same evidence level. The early genealogies do not establish a burial place. Later Kufan tradition places a mashhad opposite Bab al-Tha'ban, and modern Iraqi reporting documents the present rebuilt shrine, service facilities and continued visitation. The first paragraph clearly states that this is not a confirmed grave. | Page/Volume: ترجمة الأسرة العلوية؛ الصفحات تختلف باختلاف الطبعات | ARTICLE ROLE: SECONDARY ATTRIBUTED PLACE. Early genealogical works support Sayyida Khadija's identity as a daughter of Imam Ali and her marriage to Abd al-Rahman ibn Aqil. Ansab al-Ashraf explicitly supports their son Said; Aqil and Humayda occur in later genealogical or devotional lists and are not presented at the same evidence level. The early genealogies do not establish a burial place. Later Kufan tradition places a mashhad opposite Bab al-Tha'ban, and modern Iraqi reporting documents the present rebuilt shrine, service facilities and continued visitation. The first paragraph clearly states that this is not a confirmed grave. | Page/Volume: أخبار آل عقيل وكربلاء؛ الصفحات تختلف باختلاف الطبعات | ARTICLE ROLE: SECONDARY ATTRIBUTED PLACE. Early genealogical works support Sayyida Khadija's identity as a daughter of Imam Ali and her marriage to Abd al-Rahman ibn Aqil. Ansab al-Ashraf explicitly supports their son Said; Aqil and Humayda occur in later genealogical or devotional lists and are not presented at the same evidence level. The early genealogies do not establish a burial place. Later Kufan tradition places a mashhad opposite Bab al-Tha'ban, and modern Iraqi reporting documents the present rebuilt shrine, service facilities and continued visitation. The first paragraph clearly states that this is not a confirmed grave.

वेब स्रोत — magazine.imn.iq मध्यम

https://magazine.imn.iq/mnwah/9566-%D9%85%D8%B1%D9%82%D8%AF-%D8%A7%D9%84%D8%B3%D9%8A%D8%AF%D8%A9-%D8%AE%D8%AF%D9%8A%D8%AC%D8%A9-%D9%81%D9%8A-%D8%A7%D9%84%D9%83%D9%88%D9%81%D8%A9-%D8%B4%D8%A7%D9%87%D8%AF-%D8%B9%D9%84%D9%89-%D9%85%D8%B1%D8%A7%D8%B1%D8%A9-%D8%A7%D9%84%D8%B3%D8%A8%D9%8A-%D9%88%D9%85%D8%A3%D8%B3%D8%A7%D8%A9-%D8%A7%D9%84%D8%B9%D8%A7%D8%A6%D9%84%D8%A9-%D8%A7%D9%84%D8%B9%D9%84%D9%88%D9%8A%D8%A9.html

Notes: ARTICLE ROLE: SECONDARY ATTRIBUTED PLACE. Early genealogical works support Sayyida Khadija's identity as a daughter of Imam Ali and her marriage to Abd al-Rahman ibn Aqil. Ansab al-Ashraf explicitly supports their son Said; Aqil and Humayda occur in later genealogical or devotional lists and are not presented at the same evidence level. The early genealogies do not establish a burial place. Later Kufan tradition places a mashhad opposite Bab al-Tha'ban, and modern Iraqi reporting documents the present rebuilt shrine, service facilities and continued visitation. The first paragraph clearly states that this is not a confirmed grave. | Page/Volume: أنساب العلويين والعقيليين؛ الصفحات تختلف باختلاف الطبعات | ARTICLE ROLE: SECONDARY ATTRIBUTED PLACE. Early genealogical works support Sayyida Khadija's identity as a daughter of Imam Ali and her marriage to Abd al-Rahman ibn Aqil. Ansab al-Ashraf explicitly supports their son Said; Aqil and Humayda occur in later genealogical or devotional lists and are not presented at the same evidence level. The early genealogies do not establish a burial place. Later Kufan tradition places a mashhad opposite Bab al-Tha'ban, and modern Iraqi reporting documents the present rebuilt shrine, service facilities and continued visitation. The first paragraph clearly states that this is not a confirmed grave. | Page/Volume: ترجمة الأسرة العلوية؛ الصفحات تختلف باختلاف الطبعات | ARTICLE ROLE: SECONDARY ATTRIBUTED PLACE. Early genealogical works support Sayyida Khadija's identity as a daughter of Imam Ali and her marriage to Abd al-Rahman ibn Aqil. Ansab al-Ashraf explicitly supports their son Said; Aqil and Humayda occur in later genealogical or devotional lists and are not presented at the same evidence level. The early genealogies do not establish a burial place. Later Kufan tradition places a mashhad opposite Bab al-Tha'ban, and modern Iraqi reporting documents the present rebuilt shrine, service facilities and continued visitation. The first paragraph clearly states that this is not a confirmed grave. | Page/Volume: أخبار آل عقيل وكربلاء؛ الصفحات تختلف باختلاف الطبعات | ARTICLE ROLE: SECONDARY ATTRIBUTED PLACE. Early genealogical works support Sayyida Khadija's identity as a daughter of Imam Ali and her marriage to Abd al-Rahman ibn Aqil. Ansab al-Ashraf explicitly supports their son Said; Aqil and Humayda occur in later genealogical or devotional lists and are not presented at the same evidence level. The early genealogies do not establish a burial place. Later Kufan tradition places a mashhad opposite Bab al-Tha'ban, and modern Iraqi reporting documents the present rebuilt shrine, service facilities and continued visitation. The first paragraph clearly states that this is not a confirmed grave.


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