Imam Hadi (A.S)

Daga wikishia
(an turo daga Ali ɗan Muhammad)
Imam Hadi (A.S)
Imami na goma
File:مرقد امام هادی علیه السلام.jpg
Haramin Askariyaini (A.S)
SunaAliyu ɗan MUhanmmad
gudummawaImami na goma
AlkunyaAbu Hassan Salis
Ranar haihuwa12 Zil Hijja. shekara 212 h. ƙ.
MahaifaSarya. Madina
tsawon imamancishekara 34 (220-254 h.ƙ)
Shahada3 Rajab. Shekara 245. h. ƙ
ƘabariSamarra. Iraƙi
Mahallin rayuwaMadina. Samarra
LaƙubbaHadi. Naƙiyyu.
UbaImam Jawad (A.S)
UwaSamana Magribiyya
MataHadis
ƴaƴaHassan. Muhammad. Husaini. Jafar
Tsawon rayuwaShekara 42


Aliyu Bn Muhammad (arabic: الإمام علي الهادي عليه السلام) wanda ya fi shahara da Imam Hadi ko Imam Nakiyu ya rayu tsakanin 212-254 ya kasance Imami na goma cikin jerin Imamai goma sha biyu na `Yan Shi'a, kuma ɗa ne ga Imam Jawad (A.S) ya ja ragamar Imamanci daga shekara 220-254 wanda hakan ya nuna cewa ya kai shekaru 34 a matsayin Imami, hakika daurar Imamancinsa ya kasance lokacin Halifofin Abbasiywa daga cikinsu akwai Mutawakkil, hakika Imam Hadi (A.S) a galibin lokacin Imamancin sa ya rayu ne a garin Samarra karkashin sa idon Sarakunan Abbasiyawa. An nakalto hadisai daga Imam Hadi (A.S) da suke Magana kan batutuwa da suka shafi Akida Tafsiri da Akhlak, wasu ba’ari daga wadannan riwayoyi sun kunshi bahasin Kalam misalin mas’alar tashbihi (kamanta Allah da halittunsa) Tanzihi (tsarkake Allah daga Kamancceceniya da wani abu) da kuma Jabaru da Ikhtiyar (Zabi da Tilashi) haka kuma an nakalto Ziyaratul Al-Jami’atul Al-Kabira da Ziyaratul Al-Ghadiriyya duka daga gare shi. Hakika Sarakunan Abbasiyawa sun sanya takura kan Imam Hadi (A.S) ta hanyar takaice kai-komonsa da alakokinsa da `yan Shi’a, da wannan dalili ne alakokinsa da `yan Shi’a suka kasance ta hanyar Kungiyar Wakilai nasa, Abdul’Azim Hasani,Usman Bn Sa’id, Ayyuba Bn Nuhu, Hassan Bn Rashid dukkaninsu suna daga cikin Sahabbansa Kabarin Imam Hadi (A.S) yana nan a garin Samarra, ya kasance wurin ziyara ga `yan Shi’a, ana kiran wannan wuri da sunan Askariyaini sakamakon binne shi da dansa Imam Hassan Askari (A.S), da aka yi a wannan wuri, wannan Harami na Asakariyainni ya fuskanci harin `yan ta’adda a shekarar 1384-1386 h shamsi wanda hakan ya sabbaba rushewar wani bangarensa amma Ma'aikatar kula da wurare Masu tsarki ta sake gina shi da gyara shi a shekarar 1389-1394 shamsi

Suna da Nasaba da Lakubba

Asalin Makala: Fihirisar Al-Kunya da Lakubban Imam Hadi (A.S) Shi ne Aliyu Bn Muhammad Hadi wanda ya fi shahara da Imam Hadi da Aliyul Annakiyu, shi ne Imami na goma wurin `yan Shi’a, Imam Muhammad Jawad (A.S) Imami na tara shi ne Mahaifin sa, Mahaifiyar sa ta kasance wata Baiwa [1] da ake kira Samanatu Magribiyya [2] ko kuma Susan [3] Daga cikin mafi shaharar Lakubban sa sune Hadi Nakiyyu [4] ance dalili yi masa wannan lakabi na Hadi ya samo asalin kasancewa a zamanin sa ya kasance mafi shiryar da mutane zuwa ga alheri [5] yana da wasu lakubban misalin Murtada, Alimu, Fakihu, Amin, Nasihu, Khalisu, da kuma Tayyib [6] Shaik Saduk wanda ya bar duniya 381 h ya nakalto daga wurin Malaminsa cewa Imam Hadi da ɗansa Imam Hassan Askari (A.S) ana kiransu Askari sakamakon zamansu a wata unguwa a garin Samarra da ake kiranta da Askar [7] Ibn Jauzi wanda ya bar duniya 654 h daya daga cikin Malaman Ahlus-sunna a cikin littafin Tazkiratul Al-Khawas shima ya tafi kan cewa sun samu wannan suna Askari da wannan dalili [8] Ana masa Alkunya da Abu Hassan Salis [9] a cikin Masadir na hadisi, ana kiran sa da Abu Hassan na uku [10] domin banbance shi da Abu Hassan na farko wato Imam Kazim (A.S) da kuma na biyu wato Imam Rida (A.S) [11]

Tarihin Rayuwarsa

Kan asasin ra’ayin Kulaini [12] Shaik Dusi [13] Shaik Mufid [14] Ibn ShahriAshub [15] an haifi Imam Hadi a 15 ga watan Zil-Hijja a shekara ta 212 h kamari wata unguwa da ake kira da Sorya kusa da Madina, tare da wasu sun bayyana cewa an haife shi a biyu ko biyar ga watan Rajab [16] a shekara 214 h [17] A rahoton Mas’udi Marubincin tarihi a karni na hudu a shekarar da Imam Jawad tare da matar sa Ummu Fadli suka je aikin Hajji sun kawo shi Madina a lokacin yana yaro karami [18] a ya zauna a Madina har zuwa shekara ta 233, Yakubi Marubucin Tarihi a karni na uku ya rubuta cewa a wannan shekara ne Mutawakkil ya kirawo shi Samarra [19] a wata unguwa da ake kira Askar ya ajiye shi karkashin sa idon sa har zuwa karshen rayuwar sa yana wannan unguwa [20] Dangane da rayuwar Imam Hadi da Imam Hassan Askari cikin kiyasi da auna ta da rayuwar sauran A’imma babu wadataccen bayani, Muhammad husaini Rajabi duwani wanda aka Haifa a shekara 1339 hijirar tafiyar rana wanda ya kasance Mai bincike kan tarihi ya tafi kan cewa dalilin faruwar hakan ya samo asali da gajertar rayuwar su, da kuma kuntata musu da fadar Sarki ta yi da kuma kasancewar Marubutan Tarihin wancan lokaci dukkan su ba yan shi’a bane [21]

Labarin Shi’ancewar Junaidi

Kan asasin bayanai da rahoto a cikin littafin Isbatul Al-Wasiyya an nakalto cewa bayan Shahadar Imam Jawad (A.S) an samu wani mutum daga bangaren Hukuma wanda ake kiransa da suna Abu Abdullahi Junaidi, ya kasance mai tsananin kiyayya ga Ahlil-Baiti da kakkausan harshe kan su, an bashi aikin ya koyar da Imam Hadi da kuma sa idanu kan sa ya kuma hana shi alaka da `yan Shi’a, amma bayan wani lokaci sai wannan bawan Allah ya tasirantu da ilimi da girman Imam Hadi [22]

`Ya`yan Imam Hadi (A.S)

A cikin masadir na Shi’a an kawo sunayen `ya`yan sa sune: Hassan, Muhammad, Husaini, Jafar [23] haka kuma an kawo sunan wata mace da Shaik Mufid ya bayyanata da sunan Aisha matsayin diyarsa [24] haka Ibn Shahri Ashub [25] ya bayyana sunanta Illiya ko Aliyya, cikin littafin Dala’ilul Al-Imama ya kawo sunayen mata biyu matsayin yayansa, Aisha da Dallalatu [26] Ibn Hajar Haitami Malamin Ahlus-sunna cikin littafinsa Mai suna Assawa’ikul Al-Muhrika ya kawo cewa Imam Hadi yana da `ya`ya maza hudu mace guda daya [27]

Shahada da Hubbare

Bisa rahoton Shaik Mufid wanda ya bar duniya shekara ta 413 h kamari, hakika a watan Rajab shekara 254 h kamari bayan Imam Hadi (A.S) ya zauna kusan shekaru ashirin da watanni tara a garin Samarra ya bar duniya yana da shekaru 41 [28] haka cikin littafin Dala’ilul Al-Imama da Kashful Al-Gumma ya zo cewa an shayar da Imami na goma Guba a lokacin hukumar Mu'utazzu Abbasi wanda ya yi mulki tsakanin 252-255 kuma sakamakon shan wannan Guba ne ya yi sanadiyyar shahadarsa [29] Ibnshahru Ashub wand aya bar 588 h ya tafi kan cewa Imam Hadi ya yi shahada a karshen hukumar Mu'utamad Abbasi wanda yayi hukuma tsakanin 256-278 sannan an nakalto daga Ibn Babawaihi cewa Mutamad ne ya bashi Guba [30] Wasu ba’arin masadir sun bayyana cewa 3 ga watan Rajab [31] ne ya yi Shahada wasu kuma 25 ko 26 ga Jimada Sani [32] amma cikin Kalendar hukuma a Jamhuriyar muslunci ta Iran sun tafi kan 3 ga watan Rajab. A rahoton Mas’udi Marubucin tarihi a karni na hudu, hakika Imam Hassan Askari yayi tarayya cikin raka Jana’izar Babansa, kan hanya kishiya ga gidan Musa Bn Bagha [33] an ajiye Jana’izar sannan kafin Sarki ya fito sai Imam Askari ya sallaci Jana’izar Babansa Imamul Hadi, Mas’udi ya kawo rahoto kan irin cika da turmutsitsi da aka samu a taron Jana’izar Imamul Hadi (A.S)

Haramin Askariyaini

Asalin Makala: Haramu Askariyaini An binne Imam Hadi (A.S) a gidan da yake zaune a Samarra [34] ana kiran mahallin da aka binne shi da dansa da sunan Askariyaini, bayan binne shi Imam Hassan Askari (A.S) ya sanya Khadimi don kula da makabartar, a shekara ta 328 a ka fara sanya Hasumiya ta farko a kabarinsu [35] wannan Harami ya samu kulawa da sake gini da gyare-gyare a lokuta mabambanta [36] a kowacce shekara yan Shi’a suna zuwa garin Samarra domin ziyarar su daga wurare da kasashe daban-daban

Rusa Haramin Askariyaini

Asalin Makala: Ruguje Haramin Askariyaini A shekarun 1384-1386 sh wannan Harami ya fuskanci hare-haren `yan Ta’adda lamarin da ya haifar da rushewar sa [37] cikin taimakon Allah sai ma’aikatar kula da gine-ginen wurare masu tsarki a shekara 1394 sh suka sake gina Haramin [38] da shima ainahin ramin da aka binne su aka sake gina shi da taimakawar Ayatullahi Sistani [39]

Daurar Imamanci

Imam Hadi (a.s)
"Mutane suna mu'amala da dukiya a duniya da ayyukansu a Lahira."

Attardi, Musnad Al-Imam al-Hadi, 1410 AH, shafi na 304

Aliyu Bn Muhammad a shekara 220 h kamari yana da shekaru takwas da haihuwa ya karbi ragamar Imamanci [40] a rahoton da masadir suka kawo karancin shekarunsa ya haifar da shakku da kokwanto a farkon Imamancinsa [41] a rubutun Shaik Mufid hakika yan Shi’a bayan Imamancin Imami na tara kadai wasu yan tsiraru ne suka nuna rashin amintuwa da Imamancin Imam Hadi (A.S) [42] wadanann tsirarun adadi sun tafi kan Imamancin Musa Mubarka, tare da haka bayan wani lokaci sai suka dawo kan Akidar dukkanin Shi’a suka karbi Imam Hadi (A.S) matsayin Imami [43]

Imam Hadi (a.s)
"Hikima ba ta aiki a cikin gurbatattun halaye

Attardi, Musnad Al-Imam al-Hadi, 1410 AH, shafi na 304.

Sa’ad Bn Abdullhi Ash’ari, ya tafi kan cewa dawowar wadannan tsiraru zuwa ga Imam Hadi (A.S) ya faru sakamakon barrantar Musa Mubarka daga gare su [44] Shaik Mufid [45] hakama Ibn ShahriAshub [46] sun bayyana cewa yan Shi’a sun yi ittifaki kan Imamancin Imam Hadi (A.S) sannan rashin samun wani yayi da’awar Imamanci a lokacin sa suna ganin haka matsayin dalili karfaffa kan imamancin Imam Hadi (A.S) [47] Muhammad Bn Yakub Kulaini da Shaik Mufid sun kirga nassoshin da suke da dangantaka da tabbata da Imamancinsa cikin riwayoyinsa [48] Bisa cewar Ibn Shahru Ashub hakika `yan Shi’a daga nassoshin Imaman da suka gabata ne suka samu fadaka da tsinkaya kan Imamancin Aliyu Bn Muhammad; nassoshi da aka nakalto su ta hannun Marawaita misalin Isma’il Bn Mihran da Abu Jafar Ash’ari [49]

Halifofin Zamanin sa

Imam Hadi (A.S) a shekarar 220-254 yayi Imamanci [50] wanann shekaru sun dace wasu adadi Sarakunan Abbasiyawa, ya fara Imamanci daidai lokacin hukumar Mu'utasim Abbasi da kuma karshen hukumar Mu'utazzi [51] na’am Ibn Shahru Ashub ya tafi kan cewa karshen rayuwar Imam Hadi (A.S) ya dace da lokacin Halifancin Mutamad Abbasi [52] Hakika Imami na goma ya rayu shekara bakwai cikin Imamancinsa a lokacin Halifancin Mutasim Abbasi yana baiwa kansa kariya [53] da yanayin siyasar fada kansa, a cewar Jasim Husaini Marubucin littafin Tariku Siyasi Gaibat Imam Dawazdahom (A.F) hakika Mutasim a lokacin Imam Hadi (A.S) bai kasance mai tsanantawa kan Imam Haid (A.S) idan aka yi kiyasi da tsanantawar da yayi kan `yan Shi’a a lokacin Imam Jawad (A.S) ya kasance yana taka tsantsan da bi a hankula kan Alawiyyawa, wannan canji da aka samu daga gareshi ya samo asali ne daga kyawuntar yanayin tattalin arziki da raguwar tada kayar ba daga Alawiyyawa [54] haka kuma kusan shekaru biyar cikin daurar Imamancin Imam Hadi ya kasance daidai da lokacin Halifancin Wasiku Abbasi, shekaru sha hudu kuma cikin Halifancin Mutawakkil, wata shida cikin Halifancin Mustansir, shekaru biyu nda wata tara kuma cikin Halifancin Musta’inu, sannan yayi fiye da shekaru takwas cikin Halifancin Mutazzu [55]

Kirawo shi Samarra

A shekara 233 h kamari, Mutawakkil Abbasi ya tilasta Imam Hadi (A.S) da ya baro Madina ya dawo garin Samarra [56] Shaik Mufid ya bayyana wannan mataki na Mutawakkil [57] ya faru ne a shekarar 243 amma a ra’ayin Rausl jafariyan Mai bincike kan tarihin muslunci, ya bayyana cewa maganar cewa shekarar 243 bai da inganci, [58] ance dalilin Mutawakkil da yasa ya dawo da Imam Samarra ya samo asalin da zuga da bata suna da wani da ake kira da suna Abdullahi Bn Muhammad wanda ya kasance Ma’aikacin hukumar Abbasiyawa a garin Madina [59] da kuma wani Limami da Sarki yana a Makka da Madina wanda ake kira da suna Buraiha Abbasi [60] da kuma rahotan da aka kawo masa kan karkatar mutane zuwa ga Imam Hadi (A.S) [61] A rahotan da Mas’udi ya kawo, Buraiha cikin wata Wasika da ya aikawa Mutawakkil ya gaya masa cewa: (idan har kana son Makka da Madina to fa dole ka kori Aliyu Bn Muhammad daga Madina, saboda yana kiran mutane zuwa gareshi ya tara mutane masu yawa a ga kansa [62] kan wannan asasi ne Yahaya Bn Harsama karkashin umarnin Sarki ya dauko Imam Hadi (A.S) daga Madina zuwa Samarra [63] Imam Hadi (A.S) cikin wasikar sa zuwa ga Sarki Mutawakkil ya karyata zarge zargen da Makiya suka gayawa Sarki a kansa [64] amma cikin amsar sa ga Imam Hadi (A.S) cikin girmamawa ya umarci Imam Hadi (A.S) ya tashi ya daga Madina ya tafi Samarra [65] an nakalto Matanin wasikar Mutawakkil cikin rubuce-rubucen Shaik Mufid da Kulaini [66] A cewar Rasul Jafariyan, hakika Mutawakkil ya shirya tsarin dawo da Imam Samarra da yanayin da mutane ba zasu tada kura ba, sannan wannan tafiya ta tilashi ba ta haifar da wani sako mara dadi ba kan hukuma [67] amma Sibdu Bn Jauzi daga cikin Malaman Ahlus-sunna ya kawo rahoto dangane da Yahaya Bn Harsama yana cewa lallai fita da Imam Hadi (A.S) daga Madina zuwa Samarra ya yi matukar bata ran mutanen garin Madina bacin ransu ya kai haddin koke da ifac-iface ya cika garin Madina da ba a saba ji ko ganin haka ba [68] bayan Imam Hadi (A.S) ya fita daga Madina ya shiga garin Kazimaini ya fuskanci kyakkyawar tarba daga mutane [69] sannan ya tafi gidan Khuzaimatu Bn Hazim daga nan ya tashi ya tafi garin Samarra [70] A rubutun Shaik Mufid, Imam Hadi (A.S) a zahiri yayi kacibus da tarba ta girmama daga Sarki Mutawakkil, sai dai cewa a boye Mutawakkil yana shirya masa makirci [71] a rahotan Dabarasi hadafin Mutawakkil kan wannan aiki ya kasance zubar da kima da mutuncin Imam daga idanun mutane [72] a cewar Shaik Mufid ya ranar farko da Imam ya shiga Samarra, Mutawakkil ya bada umarnin kaishi gidan Khan Za’alik wurin taruwar Almajirai da masu neman taimako bayan kwana daya sai suka kai shi suka tanadi ajiye a can [73] a ra’ayin Salihu Bn Sa’id, Mutawakkil yayi haka ga Imam (A.S) da niyyar wulakanta Imam [74] Sarakun Abbasiyawa tsawon daurar zamanin Imam Hadi (A.S) a Samarra sun dinga kuntatta masa da tsananta masa, daga cikin wannan kuntatawa sun haka Kabari cikin dakin da yake zaune, haka kuma kwatsam ba tare da sanar da shi sai su kirashi Fadar Sarki, sannan sun sanya shamaki da Katanga tsakaninsa da yan Shi’a [75] wasu ba’arin Marubuta sun bayyana cewa dalilin da ya sanya Mutawakkil rigima da Imam Hadi (A.S) sun kasance kamar haka: 1.Mutawakkil a ra’ayinsa cikin Kalam ya kasance yana da karkata zuwa ga Ahlil-Hadis kishiya kan Mu'utazilawa da `Yan Shi’a, sannan Ahlil Hadis sun dinga zuga shi kan `yan Shi’a.

2.Mutawakkil ya kasance cikin tsoro kan matsayinsa da kuma alakar mutane da Imaman yan Shi’a, da wannan dalili yake ta kokari ya yanke wannan alaka [76] da wannan damuwa ne ya rusa Kabarin Imam Husaini (A.S) kuma ya dinga tsanantawa kan `yan Shi’a [77] Bayan Mutawakkil ya mutu sai Muntasir ya karbi ragamar Sarauta, a wannan daurar an samu sassauci tsanantawa kan Alawiyyawa daga jumlarsu har da Imam Hadi (A.S) [78]

Gwagwarmayarsa da Gullatu

Gullatu a lokacin sun kasance suna da tasirin gaske, sun kasance suna bayyana kansu cikin Sahabban Imam Hadi (A.S) da Makusantansa suna danganta wasu batutuwa zuwa ga Imamai daga jumlars su akwai Imam Hadi kan asasin Wasikar Ahmad Bn Muhammad Bn Isa Ash’ari da ya aika ta zuwa ga Imam Hadi, hakika zukata sun bakantu da jin abinda wasikar ta kunsa, a gefe guda kuma sakamakon an danganta wadannan abubuwa zuwa ga A’imma babu Mai karfin gwiwar yi musu raddi, hakika Gullatu sun kasance suna Tawili kan Wajibai da haramun, alal misali abin da ake nufi da Sallah da Zakka a cikin ayar

وَأَقِيمُواْ الصَّلاَةَ وَآتُواْ الزَّكَاةَ

Ku tsayar da Sallah ku Bada Zakka. [79] Sun ce wasu kebantaccen mutane ayar take Magana da su bawai tsayar da sallah da bada zakka ba, cikin Amsar da Imam Hadi (A.S) ya bawa Ahmad Bn Muhammad ya rubuta masa amsa yana cewa wadannan tawile-tawile basa cikin addininmu ka nesance su [80] Fatahu Bn Yazid Jurjani ya tafi kan cewa cin abinci da shan abin sha basa dacewa da Imamai hakika Imamai basa bukatar ci ko sha, cikin amsar da Imam Hadi (A.S) ya bashi tareda jingina da ayar Kur’ani kan ci da shag a Annabawa (S.A.W) da tafiya a kan kasa cikin kasuwanni, ya ce: dukkanin wani gangar jiki yana ci yana sha in banda Allah wanda shine ya bada gangar jiki ga jiki [81] Imami na Goma cikin amsarsa ga Wasikar Sahal Bn Ziyad ya bada labari kan gullancin Aliyu Bn Hasaka, ya kuma karyata dangantaka da alaka Aliyu Bn Hasaka ga Ahlil-Baiti, cikin maganganun Imam ya kirga shi cikin Makaryata ya kuma nemi `yan Shi’a su nesance shi ya fitar da hukuncin kashe shi, kan asasin wannan wasika, Aliyu Bn Hasaka ya kasance ya na Imani kan Allantakar Imam Hadi kuma ya nada kansa matsayin Bab (kofar) Imam ko Annabinsa [82] Imam Hadi (A.S) ya kasance yana la’antar Gullatu misalin Muhammad Bn Nusairi Namiri wanda ya kafa Firka Nusairiya [83] da Hassan Bn Muhammad wanda aka fi sani da Ibn Baba da kuma Farisu Bn Hatim Kazwini [84] Ba’arin Gullatu da suke nuna cewa su suna daga cikin Sahabban Imam Hadi (A.S) akwai Ahmad Bn Muhammad Sayyari [85] galaibin Malaman ilimin Rijal sun bayyana a matsayin Gullatu Mutum Mai gurbatacciyar Mazhaba [86] littafin Alkira’at na sa yana daga cikin Masadir na asalin na riwaya da wasu ba’ari suke jingina da shi kan cikin Tahrifin Alkur’ani [87] Imam Hadi (A.S) cikin wasikar da Ibn Shu’uba Harrani ya nakalto ya yi ta’akidi da karfafawa kan kasancewar Alkur’ani Asalin madogara kuma ya bayyana cewa Alkur’ani ne dandakakken ma’aunin gane ingantacciyar riwaya daga wacce ba ta inganci [88] kari kan wannan ya kuma bada kariya kan wand aake tuhuma da gullanci bisa kuskure, misali lokacin mutanen garin Qom sue tuhumar Muhammad Bn Uruma da Gullaci suka kore shi daga garin Qom sai Imam ya aika da wasika ya wanke shi daga tuhumar da suke masa ta gullanci [89]

Alaka da `Yan Shi’a

Duk da tsananin kuntatawar da ke gudana a zamanin Halifofin Abbasiyawa, amma alaka tsakanin `yan Shi’ar Irak, Yaman, Misra da sauran Nahiyoyi ta cigaba da gudana [90]ta hanyar Kungiyar wakilai da rubuta wasiku tsakanin juna, a cewar Rasul Jafariyan a zamanin Imam Hadi (A.S) garin Qum ya kasance muhimmiyar cibiyar taron yan Shi’ar Iran kuma akwai karfaffar alaka tsakanin A’imma da yan Shi’ar wannan gari [91] Muhammad Bn Dawud Qummi da Muhammad Talha sune wadanda suke tattara Khumusin Qum da garuruwa da sue gefanta da aika da tambayoyin zuwa ga Imam Hadi (A.S) [92] a cewar Jafariyan hakika Wakilai kari kan karbar Khumusi da aika wasiku ga Imam a yankunan su lallai sun taka rawa cikin warware mas’alolin Kalam da Fikhu da tabbatar da Imamanci Imami da yake zuwa daga baya [93] Muhammad Rida Jabbari Marubucin Littafin Saziman Wekalat, ya bayyana Aliyu Bn Jafari Hamani, Abu Ali Rashid, Hassan Bn Abdi Rabbihi a matsayin Wakilan Imam Hadi (A.S) [94]

Mas’alar Halittar Kur’ani

Imam Hadi (A.S) cikin Wasikar da ya aika ga daya ga `yan Shi’a ya bukace shi kada ya bayyana ra’ayinsa cikin mas’alar Khalk AlKur’ani , sannan ya gargade shi da ka da ya dauki bangare cikin ra’ayoyi daga masu tafiya kan halittar Kur’ani da kuma wandanda suka tafi kan cewa ba halittarsa aka yi, cikin wannan wasika Imam ya kirayi mas’alar halittar Kur’ani da fitina ce kawai, sannan ya bayyana cewa gangara cikin wannan mas’ala halaka ce, sannan kuma ya karfafa cewa Kuar’ani zancen Allah ne tattaunawa game da haka Bidi’a ce da me tambaya da Mai bada amsa dukkaninsu suna aikata sabo [95] a wannan daura jidali da akayi tayi kan mas’alar halittar Kur’ani da Kadimancinsa ta haifar da samuwar firkoki da kungiyoyi tsakankanin Ahlus-sunna, Sarki Mamun da Sarki Mutasim sun goyi bayan masu cewa halittar Kur’ani akayi sun kuma matsawa m,asu sabani da haka, amma Mutawakkil shi sai ya goyi bayan masu Imani da Kadimancin Kur’ani sannan ya bayyana masu sabani da haka matsayin `yan Bidi’a cikinsu kuwa har da yan Shi’a [96]

Hadisai

Cikin masadir din riwaya na Shi’a misalin Kutubul Al-Arba’a, Tuhuful Ukul. Misbahul Mutahajjid, Al’ihtijaj da kuma Tafsirul Ayyashi, an nakalto hadisai daga Imam Hadi, hadisan da aka nakalto daga gareshi basu da yawa idan aka kwatanta da Sauran Imaman da suka gace shi. Addaridi ya bayyana zaunar da shin a tilas da aka yi a Samarra karkashin sa idon Gwamnatin Abbasiyawa shi ne babban dalili karantar hadisai daga gareshi basu bashi damar yada ilimi da Marifa ba [97] a cikin riwayar da aka nakalto daga Imam Hadi an nakalto su da sunayen daban-daban misalin Abi Hassan Alhadi, Abi Hassan Assalis, Abi Hassan Al’akir, Abi Hassan Al’askari, Alfakihul Askari, Arrajulu, Attayib, Al’akir, AsSadiƙ Bn Sadiƙ da kuma Alfakihu, ance Takiyya ce ta sanya amfani da wadannan sunaye cikin riwayoyin da aka nakalto daga gareshi [98] Riwayoyin da aka nakalto daga Imam Hadi sun kasance cikin fagen Tauhidi, Imamanci, Ziyarori, Tafsiri, da babuka daban-daban na fikhu misalin Dahara, Sallah, Azumi, Khumusi, Zakka, Aure da kuma Ladubba, an nakalto fiye da hadisai 21 daga Imam Hadi (A.S) cikin Babin Tauhidi da Tanzihu (tsarkake Allah) [99] Wasikar Imam Hadi (A.S) dangane da Jabar da Ikhtiyar (Tilashi da Fawwalawa) ta rage ba mu kawo bayanin kanta ba, hadisin: «لا جبر و لا تفویض بل امر بین الاَمرین»، Babu tilashi babu kuma fawwalawa bari dai wani al’amari ne tsakanin al’amura guda biyu Anyi bayanin wannan hadisi kan asasin Alkur’ani da kuma fitar da ita a mahangar Maginan Kalam na Shi’a, [100] cikin riwayoyin da aka kawo da taken Ihtijajin Imam Hadi (A.S) galibin riwayoyin suna Magana kan Jabar da Tafwizi [101]

Ziyarori

Asalin Makala: Ziyarat Jami’a Kabira An nakalto Ziyaratul Al-Jami’a Al-Kabira [102] da kuma Ziyaratul Al-Ghadiriyya daga Imam Hadi (A.S) [103] Malamai na mu’amala da Jami’a matsayin wani kundin sanin Imami [104] sannan bara’a da wilaya sun kasance Mihwarin Ziyaratu Ghadiriyya kuma ta kunshi bayanin Falalar Imam Ali (A.S) [105]

Wakar Imam Hadi a Fadar Sarki Mutawakkil

Mas’udi Marubucin tarihi a karni na hudu h a rahotan da ya kawo, ya zo cewa wasu mutane sun kai tsegumin wurin Sarki Mutawakkil cewa akwai kayan Yaki da Wasikun Yan Shi’a a gidan Imam Hadi (A.S) da yaji haka sai ya aika wasu yaransa suka kai hari kan Gidan Imam ba tare da sanin sa ba [106] suka tafi da Imam Hadi (A.S) Fadar Sarki Mutawakkil lokacin da suka shiga da shi Fadar sai ya samu Sarki rike da Kofin Barasa a hannu, sai Sarki Mutawakkil ya yiwa Imam tayin wannan kofin giya [107] cikin raddi da watsi da wannan tayi Imam ya gaya musu cewa hakika jininsa da tsokarsa basu cudanyu da giya ba [108] sai ya nemi Imam ya rera masa waka domin ya sa shi farin ciki da Annashuwa, [109] da farko Imam ya ki amincewa da wannan bukata da Sarki, amma sakamakon kafe da nacewar Mutawakkil sai Imam ya rera wannan Waka Sun kwana Saman Dogwayen Duwatsu masu* Karfafan Dogarai suna gadinsu amma Kuma Dogwayen Duwatsun basu amfanar da su ba. Aka sauko da su daga Madaukakan Mafakarsu* sai aka sauke su cikin Rami tir da inda aka sauke su ciki* Mai Kurari ya kiraye su bayan an binne su cikin Kabari* Ina Dangin naku Ina Kambun Sarautar ina kayayyaki adon* Ina Fusaken nan da suke ciki da Ni’ima* wadanda ake sanya Labulaye da shinge don hana ganinsu? Sai Kabari ya yi Magana lokacin hakan ya bakanta musu* wadancan Fuskoki Tsotsi na kansu suna ta cinye suna ta kaikawo kansu* Tsawon zamani suna ta ci suna ta sha* Yau kuma su ake cinye ake shanyewa.* Tsawon zamani sun ta gina Gidaje domin su yi masu shinge* Sai suka tafi suka bar wadannan Gidaje da Iyalansu suka cirata zuwa wata duniya* Ya tsawaita suna taskace Dukiya da suka boye ta* Sai suka gadar da Dukiyar ga Makiya suka tafi suka barta* Gidajen su suka zama Kufai da babu mai zama ciki* Mazauna wadannan Gidaje sun tafi Kabari. [110] Mas’udi ya nakalto cewa wannan Waka da Imam ya rera ta yi matukar tasiri da[111] taba Sarki da mutanensa, ta yanda sai da fuskarsa ta canja ya jike da hawaye ya bada umarni da a dauke shimfidar giya da aka kawo masa ya kuma komar da Imam Hadi (A.S) Gida cikin girmamawa da mutuntawa [112]

Sahabbai da Marawaita

Asalin Makala: Fihirisat Ashab Imam Hadi (A.S) Sayyid Muhammad Kazim Kazwini wanda ya bar duniya 1415 h a cikin littafin Imamul Al-Hadi Minal Mahdi Ilal Al-Lahdi ya kawo adadin Mutum 346 daga Sahabban Imam Hadi [113] a cewar Rasul Jafariyan sanannun Marawaitan daga Imam Hadi adadin su ya kai mutum 190 kuma 180 daga cikinsu suna da hadisai da suka rawaita [114] kan asasin bayanin da ya zo cikin littafin Rijalul Shaik Tusi adadin wanda suka rawaici hadisi daga gare shi ya kai mutum 185, [115] At-Taridi cikin Musnad Imamul Hadi ya kawo adadin mutane 179 matsayin Marawaita cikinsu zaka samu Sika, Da’ifi, Hassanu, Matruk da ma Majhul [116] a cewar Addaridi cikin Marawaitan da ya ambaci sunayen su babu su a cikin littafin Rijalul Dusi, sannan wasu ba’ari cikin su da Shaik Dusi ya kawo sunansu cikin littafinsa Rijalul Shaik Dusi ba a kawo su cikin Musnad Addaridi [117] Abdul-Azim Hassani, Usman Bn Sa’id Tousi, Rizal al-Tousi, 1373, shafi na 384. Ayuba Bn Nuhu [118] Hassan Bn Rashid da Hassan Bn Ali Bn Nasir [119] suna cikin Jumlar Sahabban Imam Hadi, Ibn ShahriAshub daya daga cikin Wakilan Imam ya ambaci sunan Jafar Bn Sakil da Muhammad Bn Usman Bab (Kofa)ya bayyanasu matsayin Kofofi zuwa ga Imam [120] Rasulu Jafariyan ya yi bincike kan ba’arin Sahabban Imam Hadi (A.S) inda ya gano Ba’arin waus cikinsu mutanen kasar Iran ya gano hakan ne cikin lura da karshen sunayen su misali Bashar Bn Bashar Nishaburi, Fatahu Bn Yazid Jurjani, Husaini Bn Sa’id Ahwazi, Ahmad Bn Is’hak Kurasani, Aliyu Bn Ibrahim Talikani, Muhammad Bn Ali Kashani 122 Ibrahim Bn Shabihi Isfahani, da kuma Abu Mukatil Dailami [121] dukkaninsu yan asalin kasar Farisa ne watau Iran a yau [122] sannan Rasul Jafariyan ta hanyar la’akari da wasikar Imam Hadi (A.S) zuwa ga Wakilinsa na Hamadan wacce bayani ya zo cikin kamar haka: (hakika na wasicci da kai ga Masoyana a Hamadan) [123] ya ce wasu ba’ari daga Sahabban Imam a Hamadan suma kan asasin wannan shaida wasu ba’ari daga Sahabban Imam sun kasance Mazauna garin Kazwin [124]

Sanin Littafi

An yi talifi mai tarin yawa kan Imam Hadi (A.S) cikin harsuka daban-daban daga Larabci Farisanci, cikin Makalar Imam Hadi, an wallafa littafi har guda talatin cikin harshen Larabci da Farisanci 127 kamar yanda sunayen su za su zo a kasa: 1-Musnad Al’imamul Hadi rubutun Azizullahi Addaridi wanda ya bar duniya 1394 sh, ya kawo hadisai 350 daga Imam Hadi cikin wannan littafin 2-Hayatul Imam Aliyil Al-Hadi tailfin Bakir Sharif Karashi wanda ya mutu a shekara 1433 h littafi ne da ya kunshi bayani kan rayuwar Imam Hadi 3- Annurul Al-Huda Ila As-habil Imamil Al-Hadi, talifin Abdul-Husaini Shabistari wanda ya bar duniya 1395 sh 4-Mausu’atu Imam Hadi, mujalladi hudu ne Haka littafin Shukuhu Samarra wanda wasu makaloli ne da aka tattaro su game da Imamul Hadi da Imam Hassan Askari (A.S) wanda Jami’ar Imam Sadiƙ (A.S) ta dauki nauyin bugawa da yadawa a shekarar 1390 sh cikin shafi 508 aka yada shi 128

Bayanin kula

  1. ↑ Mofid, Al-Ershad, 1413 AH, juzu'i na 2, shafi na 297; Masoudi, Esbatu Wasiyya, 1426 AH, shafi na 228.
  2. ↑ Mofid, Al-Ershad, 1413 AH, juzu'i na 2, shafi na 297.
  3. ↑ Nobakhti, Feraq al-Shia, Dar al-Azwa, shafi na 93.
  4. ↑ Ibn Shahrashob, Manaqib al Abi Talib, 1379 AH, juzu'i na 4, shafi na 401.
  5. ↑ Qurashi, Hayat al-Imam Ali al-Hadi, 1429 AH, shafi na 21.
  6. ↑ Ibn Shahr Ashub, Manaqib al Abi Talib, 1421H, juzu'i na 4, shafi na 401.
  7. ↑ Sadouq, Ellal al-Shara'i, 1385 H., juzu'i na 1, shafi na 241.
  8. ↑ Ibn Juzi, Tazkireh al-Khawas, 1426 Hijira, juzu'i na 2, shafi na 492.
  9. ↑ Ibn Shahr Ashub, Manaqib Al Abi Talib, 1379 AH, Mujalladi na 4, shafi na 401; Tusi, Tahzib al-Ahkam, 1418 AH, juzu'i na 6, shafi na 104
  10. ↑ Misali duba: Kulaini, Al-Kafi, 1407H, juzu'i na 1, shafi:97, 341
  11. ↑ Qurashi, Hayat al-Imam Ali al-Hadi, 1429 AH, shafi na 21.
  12. ↑ Kulaini, Al-Kafi, 1407H, Mujalladi na 1, shafi na 497.
  13. ↑ Tusi, Tahzeeb al-Ahkam, 1418 AH, juzu'i na 6, shafi na 104.
  14. ↑ Mofid, Al-Ershad, 1413 AH, juzu'i na 2, shafi na 297.
  15. ↑ Ibn Shahr Ashub, Manaqib al Abi Talib, 1379 AH, juzu'i na 4, shafi na 401.
  16. ↑ Masoudi,Esbatu Wasiyya, 1426 AH, shafi na 228.
  17. ↑ Kulaini, Al-Kafi, 1407H, Mujalladi na 1, shafi na 497.
  18. ↑ Masoudi, esbatu Wasiyya, 1426 AH, shafi na 228.
  19. ↑ Yaqoubi, Tarikh Yaqoubi, Beirut, juzu'i na 2, shafi na 484.
  20. ↑ Duba: Ibn Jozi, Tazkira al-Khawas, 1426H, juzu'i na 2, shafi na 492.
  21. ↑ https://farsi.khamenei.ir/others-note?id=19933 webgahe Tahlil Nukbegan
  22. ↑ Masoudi, Esbatu Wasiyya, 1426 AH, shafi na 231-230.
  23. ↑ Mofid, Al-Ershad, 1413 AH, Mujalladi na 2, shafi na 311-312; Ibn Shahr Ashub, Manaqib Al Abi Talib, 1379 Hijira, Mujalladi na 4, shafi na 402.
  24. ↑ Mofid, Al-Ershad, 1413 AH, juzu'i na 2, shafi na 312.
  25. ↑ Ibn ShahriAshub, Manaqib Al Abi Talib, 1379 Hijira, Mujalladi na 4, shafi na 402.
  26. ↑ Tabari, Dala'iL al-Imama, 1413 AH, shafi na 412.
  27. ↑ Ibn Hajr Haytami, Al-Sawaiq al-Muhriqa, Alkahira, shafi na 207.
  28. ↑ Mofid, Al-Ershad, 1413 AH, Juzu'i na 2, shafi na 311 da 312; Kulaini, Al-Kafi, 1407 AH, Juzu'i na 1, 497-498; Tusi, Tahzib al-Ahkam, 1418 AH, juzu'i na 6, shafi na 104.
  29. ↑ Tabari, Dala'il al-Imama, 1413 AH, shafi na 409; Arbeli, Kashf al-Ghummah, 2013, juzu'i na 2, shafi na 375.
  30. ↑ Ibn ShahriAshub, Manaqib al Abi Talib, 1379 AH, juzu'i na 4, shafi na 401.
  31. ↑ Nobakhti, Feraqu al-Shia, Dar al-Azwa, shafi na 92; Ibn Shahr Ashub, Manaqib al Abi Talib, 1379 AH, juzu'i na 4, shafi na 401.
  32. ↑ Arbeli, Kashf al-Ghummah, 2013, juzu'i na 2, shafi na 375.
  33. ↑ Masoudi, Esbat Wasiyya, 1426H, shafi na 243.
  34. ↑ Tusi, Tahzeeb al-Ahkam, 1418 AH, juzu'i na 6, shafi na 104.
  35. ↑ Mahalati, Ma'ather al-Kubra, 1384, juzu'i na 1, shafi na 318.
  36. ↑ Duba Mahalati, Ma'ather al-Kubra, 2004, juzu'i na 1, shafi na 318-393.
  37. ↑ Khameyar, Takribi Ziyaratgahe Islami dar Keshware Arabi, 2014, shafi na 29 da 30.
  38. ↑ <a class="external text" href="http://www.ilna.ir/بخش-اجتماعی-5/300946-عملیات-بازسازی-گنبد-حرم-امامین-عسکریین-پایان-یافت">عملیات بازسازی گنبد حرم امامین عسکریین پایان یافت</a>
  39. ↑ <a class="external text" href="https://www.farsnews.ir/news/13910917000530">«آخرین وضعیت پروژه ساخت ضریح حرم امامین عسکریین(ع)»</a>
  40. ↑ Qomi, Mantehi al-Amal, 1379, juzu'i na 3, shafi na 1878
  41. ↑ Hossein, Tarikh Siyasi Gaibat Imam Dawazdahom, 2005, shafi na 81.
  42. ↑ Mofid, Al-Arshad, 1413 AH, juzu'i na 2, shafi na 300.
  43. ↑ Nobakhti, Feraqu al-Shia, Dar al-Azwa, shafi na 91-92
  44. ↑ Ash’ari Qomi, Alnakalat wal-Ferak, 1361, shafi na 99.
  45. ↑ Mofid, Al-Ershad, 1413 AH, juzu'i na 2, shafi na 300.
  46. ↑ Ibn Shahr Ashub, Manaqib Al Abi Talib, 1379 Hijira, Mujalladi na 4, shafi na 402.
  47. ↑ Attardi, Musnad al-Imam al-Hadi, 1410H, shafi na 20.
  48. ↑ Kulaini, Al-Kafi, 1407 AH, Mujalladi na 1, shafi na 323-325; Mofid, Al-Arshad, 1413 AH, juzu'i na 2, shafi na 298.
  49. ↑ Ibn Shahr Ashub, Manaqib Al Abi Talib, 1379 Hijira, Mujalladi na 4, shafi na 402.
  50. ↑ Mofid, Al-Ershad, 1413 AH, juzu'i na 2, shafi na 297; Tabarsi, sanarwar Alwari, 1417 AH, juzu'i na 2, shafi na 109.
  51. ↑ Tabarsi, Elamul Alwara, 1417 AH, juzu'i na 2, shafi na 109
  52. ↑ Ibn Shahrashob, Manaqib al Abi Talib, 1379 AH, juzu'i na 4, shafi na 401.
  53. ↑ Pishvai, Sireh Pishvayan, 1374, shafi na 595.
  54. ↑ Jassim, Tarikh siyasi Gaibat Imam Dawazdahom, 1376, shafi na 81.
  55. ↑ Tabarsi, Elamul Alwari, 1417 AH, Juzu'i na 2, shafi na 109 da na 110.
  56. ↑ Yaqoubi, Tarikh Yaqoubi, Beirut, juzu'i na 2, shafi na 484.
  57. ↑ Sheikh Mofid, Al-Ershad, juzu'i na 2, shafi na 310.
  58. ↑ Jafar, Hayatu Fikri wa-Siyasi A'immeh, 2013, shafi na 503.
  59. ↑ Mofid, Al-Ershad, 1413 AH, juzu'i na 2, shafi na 309.
  60. ↑ Masoudi, Esbat Wasiyya, 1426 AH, shafi na 233.
  61. ↑ Ibn Juzi, Tazkireh al-Khawas, 1426 Hijira, juzu'i na 2, shafi na 493.
  62. ↑ Masoudi, Esbat Wasiyya, 1426 AH, shafi na 233.
  63. ↑ Masoudi, Esbat Wasiyya, 1426 AH, shafi na 233
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  65. ↑ Mofid, Al-Ershad, 1413 AH, juzu'i na 2, shafi na 309.
  66. ↑ Mofid, Al-Ershad, 1413 AH, juzu'i na 2, shafi.309; Kulaini, Al-Kafi, 1407H, juzu'i na 1, shafi na 501.
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  70. ↑ Masoudi, Esbat Wasiyya, 1426H, shafi na 237.
  71. ↑ Mofid, Al-Ershad, 1413 AH, juzu'i na 2, shafi na 311.
  72. ↑ Tabarsi, Ealamul Alwara Media, 1417 AH, juzu'i na 2, shafi 126.
  73. ↑ Mofid, Al-Ershad, 1413 AH, juzu'i na 2, shafi na 311.
  74. ↑ Mofid, Al-Ershad, 1413 AH, juzu'i na 2, shafi na 311.
  75. ↑ Majlesi, Bihar Anwar, 1403 AH, juzu'i na 59, shafi na 20.
  76. ↑ Tabarsi, Ealamul Alwara, 1417 AH, shafi na 438.
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  79. ↑ Suratul Baqarah, aya ta 43.
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  81. ↑ Arbeli, Kashf al-Ghumma, 1381 AH, juzu'i na 2, shafi na 338.
  82. ↑ Kashshi, Rizal al-Kashshi, 1409 AH, shafi 518-519.
  83. ↑ Nobakhti, Feraq al-Shia, Dar al-Azwa, shafi na 93.
  84. ↑ Kashshi, Rizal al-Kashshi, 1409 AH, shafi 520
  85. ↑ Attardi, Musnad al-Imam al-Hadi, 1410H, shafi na 323.
  86. ↑ Duba: Najashi, Rizal al-Najashi, 1365, shafi na 80, Tusi, Fahrs, 1420 AH, shafi na 57.
  87. ↑ Jafarian, Ekzuba Tahrif al-Qur'an bainal Shi'a wa Sunnah, 1413 AH, shafi na 76-77.
  88. ↑ Ibn Shuba Harrani, Tohf al-Aqool, 1404H, shafi na 459-458.
  89. ↑ Najashi, Rizal al-Najashi, 1365, shafi na 329.
  90. ↑ Jafar, Hayatu Fikri wa-siayasi Imaman Shi'a, shafi na 631.
  91. ↑ Jafar, Hayatu Fikri wa-siayasi Imaman Shi'a,, shafi na 654.
  92. ↑ Attardi, Musnad al-Imam al-Hadi, 1410H, shafi na 45.
  93. ↑ Jafar, Hayatu Fikri wa-siayasi Imaman Shi'a,, shafi na 631
  94. ↑ Jabari,Sazimanah Wekalat, 2013, juzu'i na 2, shafi na 513-514, 537.
  95. ↑ Sheikh Sadouq, Al-Tauhid, 1398H, shafi na 224.
  96. ↑ Jafar, Hayatu Fikri wa-Siyasi Imaman Shi'a, 1393, shafi na 650.
  97. ↑ Attardi, Masnad al-Imam al-Hadi, shafi na 10.
  98. ↑ Attardi, Masnad al-Imam al-Hadi, shafi na 10.
  99. ↑ Attardi, Musnad al-Imam al-Hadi, 1410 AH, shafi na 84-94.
  100. ↑ Attardi, Musnad al-Imam al-Hadi, 1410 AH, shafi na 198-213.
  101. ↑ Attardi, Musnad al-Imam al-Hadi, 1410 AH, shafi na 227-
  102. ↑ Sadouq, Man Laihdara al-Faqih, 1413 AH, juzu'i na 2, shafi na 609.
  103. ↑ Ibn Mashhadi, Al-Mazar, 1419H, shafi na 263.
  104. ↑ <a class="external text" href="https://qazvin.iqna.ir/fa/news/4033772">زیارت جامعه کبیره یک دوره کامل امام‌شناسی است</a>
  105. ↑ <a class="external text" href="https://qazvin.iqna.ir/fa/news/4033772">زیارت جامعه کبیره یک دوره کامل امام‌شناسی است</a>
  106. ↑ Masoudi, Moruj al-Zahb, 1409 AH, juzu'i na 4, shafi na 11.
  107. ↑ Masoudi, Moruj al-Zahb, 1409 AH, juzu'i na 4, shafi na 11.
  108. ↑ Masoudi, Moruj al-Zahb, 1409 AH, juzu'i na 4, shafi na 11.
  109. ↑ Masoudi, Moruj al-Zahb, 1409 AH, juzu'i na 4, shafi na 11.
  110. ↑ Masoudi, Moruj al-Dhahab, 1409 AH, juzu'i na 4, shafi na 11.
  111. ↑ Masoudi, Moruj al-Zahb, 1409 AH, juzu'i na 4, shafi na 12.
  112. ↑ Qazvini, Al-Imam al-Hadi Man al-Mahd al-Lahd, 1413 AH, shafi na 467-140.
  113. ↑ Jafarian, Hayatu Fikri Wa-siyasi Imaman Shi'a, 2013, shafi na 512.
  114. ↑ Tousi, Rizal al-Tousi, 1373, shafi na 383-393.
  115. ↑ Attardi, Masnad al-Imam al-Hadi, 307
  116. ↑ Attardi, Masnad al-Imam al-Hadi, 307.
  117. ↑ Tousi, Rizal al-Tousi, 1373, shafi na 401-389.
  118. ↑ Tousi, Rizal al-Tousi, 1373, shafi na 385.
  119. ↑ Ibn Shahrashob, Manaqib al Abi Talib, 1379 AH, juzu'i na 4, shafi na 402.
  120. ↑ Sadouq, Al-Tauhid, 1398H, shafi na 101.
  121. ↑ Attardi, Musnad al-Imam al-Hadi, 1410 AH, shafi na 317.
  122. ↑ Jafarian, Hayatu Fikri wa-Siyasi Imaman Shi'a, 2013, shafi na 530-533.
  123. ↑ KaSHshi, Rizal al-KaSHshi, 1409 AH, shafi na 612.
  124. ↑ Jafarian, Hayatu Fikri wa-Siyasi Imaman Shi'a, 2013, shafi na 530-533.

Nassoshi

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  • <a class="external text" href="https://farsi.khamenei.ir/others-note?id=19933">علل محدود بودن اطلاعات تاریخی درباره امام هادی(ع)</a>
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  • <a class="external text" href="https://www.ilna.ir/بخش-اجتماعی-5/300946-عملیات-بازسازی-گنبد-حرم-امامین-عسکریین-پایان-یافت">عملیات بازسازی گنبد حرم امامین عسکریین پایان یافت</a>
  • <a class="external text" href="https://www.farsnews.ir/news/13910917000530">«آخرین وضعیت پروژه ساخت ضریح حرم امامین عسکریین(ع)»</a>
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