Alwala

Daga wikishia
Wannan wata ƙasida ce mai bayyanawa game da mafhumi na fi ƙihu kuma ba za ta iya zama ma'auni na ayyukan addini ba. a Koma zuwa wasu tushen don ayyukan addini.
Risala Imiyya

Alwala (arabic: الوضوء) ita ce wanke fuska da hannaye tare da shafar kai da ƙafafuwa da nufin neman kusanci ga Allah da ibada ta musamman. Yin Alwala a kan kanta mustahabbi ne kuma abu ne da akeso mutum ya kasance cikin sa. Amma tana daga sharaɗin ingantar sallah da ɗawafi da sauran ibadu wato yinsu sai da alwala. ba ya halatta a taba layukan Alkur'ani da sunan Allah, in mutum baida Alwala, Ana son a yi alwala a lokuta kamar zuwa masallaci da karatun Al ƙur'ani mai girma. Kamar yadda majiyoyi na tarihi suka tabbatar da cewa, an bayar da hukunce-hukuncen alwala ne a Makka a farkon manzancin Manzon Allah (S.A.W). Aya ta shida a cikin suratul Ma’ida da kuma ruwayoyi sama da 400 na imamai maasumai, da suka shafi alwala. A cikin hadisai an ce, alwala da sabunta alwala suna haifar da tsarkake zunubai, gusar da fushi, da tsawon rai, da haskaka fuska a ranar Alƙiyama, da karuwar arziki.

Ana iya yin Alwala ta hanyoyi biyu, a ilimin fiƙihu ana kiran su tartibi da irtimasi, a alwalar tartibi itace wadda mu ke yi yau da kullum za a fara wanke fuska, sannan a wanke hannaye, sannan a shafi kai da ƙafafuwa. Alwalar irtimasi tana kama da alwalar yau da kullum wato tartibi, sai dai maimakon wanke fuska da hannaye za a tsoma su cikin ruwa da niyyar alwala, sannan a shafi kai da ƙafafuwa. Idan mutum ya ji rauni kuma bude shi da wuya ko kuma yana da illa, sai ya yi alwalar Jabira.

Shi'a da Ahlus-Sunna sun sami saɓani game da wanke hannu da kuma yanda ake shafa kai da ƙafa wajen alwala; Daga cikin abubuwan da ‘yan Shi’a suke ganin wajibi ne a wanke hannu daga sama zuwa ƙasa, amma Ahlus-Sunnah sun yi imani da wanke hannu daga ƙasa zuwa sama. Kamar yadda ruwayoyi suka kawo, har zuwa ƙarshen halifancin Umar Bn Khaddab, babu wani babban bambanci a cikin alwala a tsakanin musulmi, kuma halifofi sun yi alwala irin tasu (hanyar Imami). Majiyoyin Musulunci sun ruwaito bambance-bambancen Shi'a da Ahlus-Sunna a cikin alwala daga zamanin Halifa na uku.

Sanin Mafhumi

Alwala tana nufin wanke fuska da hannaye da shafar kai da ƙafa ta hanya ta musamman da addini ya koya da nufin neman kusanci ga Allah da kuma cika umurnin Allah [1] da niyyar ibada kuma sharaɗi ne na gyaran sallah da ɗawafi, haka nan sharaɗin taba rubutun Alkur'ani.[2] Kamar yadda majiyoyi na tarihi suka ruwaito cewa, mala'ika Jibrilu ne ya koyar da alwala ga Manzon Allah (S.A.W) a Makka farkon turoshi da sakon Annabci, kuma Annabi Mafi Karamci (S.A.W) ya bayyana wa mutane.[3] Hukunce-hukunce da Hanyar yin alwala da kuma muhimmancinta ya zo a cikin Al ƙur'ani da hadisai [4]

Hukunce-Hukuncen Alwala

Ankawo umarnin yin alwala a aya ta shida a cikin suratul Ma'idah, don haka ake karanta da ayar Alwala:

یا أَیُّها الَّذینَ آمَنوا إِذا قُمتُم إِلَی الصَّلاةِ فَاغسِلوا وُجوهَكُم وَ أَیدیَكُم إِلَی الْمَرافِقِ وَ امسَحوا بِرُءُوسِكُم وَ أَرجُلَكُم

[5] Ya ku waɗanda suka yi imani, idan kun tashi yin sallah, to ku wanke fuskarku a hannayenku daga gwiwar hannu, kuma ku shafa kanku da ƙafafunku har zuwa idon sawu. [6] Kaman yanda muka faɗa Yin alwala da akan kanta mustahabbi ne[7] sai dai kuma ya zama wajibi yinta a lokacin yin sallah, sai sallar gawa, da yin Dawafi, da shafar layukan Alkur'ani,[8] da taba sunan Allah duk sai da Alwala, ihtiyaɗi na Wajibi shine lokacin taɓa sunayen A'imma da Hazrat Zahra (S) mutum ya yi alwala.[9] Se kuma zuwa Masallaci da haramin Imamai da karatun kur’ani da ɗaukan shi, da kawo wani sashe na jiki zuwa ga rufin kur’ani, da ziyartar Kaburbura.[10]

Nau'o'in Alwala

Ana iya yin Alwala a jere (tartibi) ko kuma irtimasi [11] kuma a wasu yanayi ya wajaba a yi ta ta hanyar Jabira.

Koyar da yadda ake niyya da kuma wanke fuska

Alwala ta tartibi

Ita ce Alwala ta jere: na farko dole ne mutum ya wanke fuska; Daga wurin da gashi ke tsirowa har zuwa ƙarshen haɓa, faɗin hannu ɗaya. Sannan a wanke hannun dama da farko sannan a wanke hannun hagu, daga ɗan saman da gwiwar hannu take zuwa babban yatsan hannu. Bayan haka, da sauran damshin da ya rage daga wanke hannaye, sai a shafa kai a gaban kai da kuma saman goshi, sannan kuma da danshin daya rage zaashafi ƙafar dama da ƙafar hagu.[12]

Alwala irtimasi

koyar da yadda ake wanke hannuwa

Itace alwalar da mutum bayan niyya [13] ya sanya fuskarsa sannan ya sanya hannayensa a cikin ruwa da niyyar alwala, ya yi niyya yin alwala, sannan ya fitar da su daga cikin ruwan [14] bayan wanke fuska da hannaye, sau ya shafi kansa da ƙafarsa.[15]

Alwalar Jabira

Alwalar Jabira ita ce: Idan aka samu rauni ko karaya a ɗaya daga cikin sassan jiki da ake wankwa ko gogewa a cikin Alwala, kuma ba za a iya wankewa ko gogewa ba, to sai a yi Alwala kamar yadda aka saba, maimakon a wanke ko goge gun wanda ya samu rauni ko ya karye. sea shafi kan gun [16] Tufafi ne ko wani abu da ake amfani da shi don rufe rauni,[17] duk hakan ana yinsa ne sai idan baza a iya buɗe ciwan ba ko in aka zuba ruwa akwai cutuwa.[18]

Koyar da yadda ake shafar kai da kafafuwa

A wasu lokuta, Taimama yana wajaba a maimakon alwala; Misali idan lokacin sallah ya ƙurewa mutum ta yadda yin alwala da salla zai sa lokacin sallar ya fita ko wani sashin lokacin ko rashin ruwan gaba ɗaya ko cutarwar da ruwan zai yiwa ciwan za a iya taimama amemakon alwala wanda yayi wankan janaba inyanasan yayi Sallah alokacin ba buƙatar yin Alwala wankan ya isar masa, wato za maye gurbin alwala.

Ta yaya Alwala Take Baci?

Alwala tana ɓaci ta hanyoyi da dama, yazo acikin littattafan fiƙihu, abubuwan da suke ɓata alwala (abubuwan da suke warware alwala) ana kiransu da Hadasul Asgar (ƙaramin kari)[19] daga cikin su akwai:

  • Fitar fitsari, najasa ko iska(tusa) daga mutum.
  • Barci (idon kunnuwa ba za su ji ba, idanu ba su ganiba), hauka, buguwa da kayan maye.[20]
  • Abubuwan da ke suke wajabbta wanka, Kamar janaba da shafar gawar Mamaci.[21]Cibiyar Gyara da Buga Ayyukan Imam Khumaini, juzu'i na 1, shafi na 50;</ref>

A cewar Fadilul Mikda, wani malamin fiƙihu: Ahlus-Sunnah sun yi imanin cewa haɗuwar fata tsakanin namiji da mace wacce ba muharramanta ba yana ɓata alwala. Dalilinsu shine ƙiraar da ya karanta ‘lamastum’ a cikin ayar “AuLamastum al-Nisa”[22] amma a cewar malaman fikihu ‘yan Shi’a, “Lamastum” yana nufin jima’i.[23]

Bambancin Alwalar Shi'a da ta Ahlus-sunna

A wajen alwala akwai bambanci tsakanin ‘yan Shi'a da Ahlus-Sunna game da wanke hannu da kuma yadda ake shafar kai da ƙafa.[24] Bambance-bambancen da ke tsakanin ‘yan Shi’a da Ahlus-Sunnah dangane da alwala galibi yana faruwa ne saboda sabanin fahimtar aya ta shida a cikin suratul Ma’idah, ko kuma saɓanin karantata,[25] ayar da aka ambata tana nufin wajibcin wanke hannaye tun daga sama har kasa.hakika `yan Shi'a tare da dogara da riwayoyin da suka zo daga Ma'asumai[26] sun fassara jumlar

و ایدیکم إلی المرافق

da ma'anar wanke hannu daga sama zuwa kasa Sayyid al-Aghazi, Fi ƙhu al-Sunnah, 1397 Hijira, juzu'i na 1, shafi na 43. Sabanin mazhabobi guda hudu na Ahlus-Sunna waɗanda suka yi imani da wanke hannu daga kasa zuwa sama.

Haka nan a tsarin malaman fikihun Shi'a dole ne wanke hannun dama ya kasance kafin na hagu.[27] Mazhabobin Ahlus-Sunnah guda hudu suna ganin wanke kafafu tare da idon sawu a matsayin wajibi ne a cikin alwala,[36] Shi'a sun yi imani da shafar ƙafa tun daga kan yatsu har zuwa saman ƙafa a maimakon wankewa.[28] Hakanan kuma wajibi ne, kamar shafa kai, daga danshin alwala,[29] haka nan Malikiyya da Hanafiyyah ma raayinsu kenan amma a ganin Hanafiyyah da Shafiyyah jerantawa ba wajibi ne a cikin alwala. Amma ‘yan Shi’a da sauran mazhabobin Ahlul Sunna suna ganin wajibi ne a kiyaye jerantasu.[30]

‘Yan Shi’a da Ahlus-Sunnah sun sami saɓani game da shafan kai; Ɗaya daga cikinsu shi ne, a wajen ‘yan Shi’a,yin shafar kai koyayane indai ya isa a ce masa shafa to ya wadatar, kuma mustahabbi[31] ana so ya zama iya yatsun hannun dama guda uku, ba fiye da haka ba, kuma ba zai yiwu a shafa da sabon ruwa ba se ruwanda aka wanke hannun hagu dashi yayi ragowa, Mazhabobin Ahlus-Sunnah daban-daban suna da ra'ayi mabanbanta kan yadda ake shafar kai, [32] kamar yadda fiƙihu n Hanbali ya nuna, shafar gaba ɗaya har da kunnuwa biyu wajibi ne,[33] kuma za ayi amfani da sabon ruwa wajan yin shafar kan. [34] acikin fikihun Malikiyya, dole ne a goge gaba ɗayan kai [35] kuma a fi ƙhun Hanafiyya wajibi ne a goge kaso ɗaya a huɗu na kai. Ya wadatar.sai dai kuma dole ai shafar da sabon ruwa.[36] sai dai kuma a fikhun Shafi'iyya za a shafi wani mikdari ne daga Kai kuma dole ne ayi shafar da sabon ruwa[37] Shafa akan khuffain(takalmi) na daga cikin abinda akeda saɓani tsakanin sunnah da shia wanda ‘yan Shi’a ba su ganin dai-dai ne yin hakan [38] kuma sun kawo aya ta 6 a cikin suratul Ma’ida da hadisai, kaman haka:[39] Imam Kazim (a.s.), a cikin martani ga wasiƙar Ali Ibn Yaƙtin wanda yake da matsayi na musamman a Halifanci na Abbasiyawa ya wajabta masa yin alwala kamar Ahlus-Sunnah (saboda taƙiyya)[40] wato kare rai , don kada Haruna Rashid ya san cewa shi ɗan Shi'a ne.[41] Imam Kazim (A.S), a baya ya nemi Ali bin Yaƙtin da ya ci gaba da zama a cikin gwamnatin Abbasiyawa saboda yi wa ‘yan Shi’a hidima[42] yayin da ya hana sauran ‘yan Shi’a haɗin kai da Abbasiyawa[43]

Fara Samin Sabanin Ra'ayi Ya Samo Asali daga Zamanin Khalifa Usman

Wasu malaman tarihi suna ganin babu wani bambanci a cikin alwala a tsakanin musulmi a zamanin Manzon Allah (S.A.W) [44] kuma Manzon Allah (Sallallahu Alaihi Waalihi wasallam) ya yi alwala ta hanyar shafar ƙafafunsa maimakon wankewa. Hakan a zamanin khlifa Abubakar ma hakanne sea zamanin khalifancin umar Bn khddab aka sami wani hadisi na masahu khuffaini (shafar ƙafa a kan takalmi) .amma babu wani hadisi da ke nuni da saɓani game da alwala kafin nan.[45]

Dangane da abin da ya zo a cikin Kanzul Al-ummal [46] da wasu littattafai, [58] wasu masu bincike sun yi imanin cewa bambancin alwala ya bayyana a tsakanin musulmi tun zamanin halifa na uku (Usman) [47] Sayyid Ali Shahristani, yayin da yake ishara da saɓanin Imam Ali (A.S) da Umar bin Khaɗɗab game da shafar khoffai ,yana ganin cewa halifa na biyu saɓanin Usman Bn Affan, bai wanke kafafunsa a alwala ba, sai dai ya shafe sune [48] Dangane da ayar alwala, da hadisan da su ka zo kan alwala, ‘yan Shi’a sun yi imani da cewa Annabi (S.A.W) da sahabban sa sun kasance suna shafar ƙafar su wajen yin alwala maimakon wanke ta da tafarkin Ahlus-Sunna su ka yi imani akai. [49] Akwai kuma hadisai dangane da wanke hannu daga Manzon Allah (S.A.W) ya ce, alwalar Annabi ta na kama da ta ‘yan Shi’a wajan wanke hannu daga sama zuwa ƙasa.[50] hadisain wanke ƙafa a cikin alwala, waɗanda Ahlus-Sunnah suka kawo, sunada rauni da rashin tushe; Ban da hakama ma ya saɓa wa ayar alwala.[51]

Ladubba, Mustahabbai, Falaloli

Yayin alwala, anayin la'akari da abubuwa da yawa na mustahabbi; Ciki har da:

Kamar yadda ya zo a hadisai daga Imam Ali (a.s.) yana karanta addu'o'i yayin alwala. A bisa waɗannan hadisai, duk wanda ya karanta waɗannan addu’o’in yana alwala, Allah zai halicci mala’ika daga kowace digon ruwan alwalarsa, yana mai tasbihi da tsarkake ubangiji da Kabbara kuma yadinga rubuta lada ga wanda ya yi alwala har zuwa ranar Alkiyama.[55] Ayyukanda ake aikatawa yayin da ake wanke kowace gaɓa ta alwala sune ;

1. Zuba ruwa da hannun dama a hannun hagu da furta: Godiya ga Allah, wanda ya tsarkake ruwan, bai sanya shi najasa ba; [56]
الْحَمْدُ للَّهِ الذی جَعَلَ الْماءَ طَهُوراً وَ لَمْ یَجْعلْه نَجِساً؛
2. Tsarki: Ya Allah ka kare min farjina, ka kiyaye shi kuma ka lullube shi ka kiyayeni da shiga wuta.[57]
اللَّهُمّ حَصِّنْ فَرْجی و أعِفّهُ وَاسْتُر عَوْرتی و حَرّمنی عَلى النّار؛
3. Shaƙar hanci: Ya Allah kada ka haramtamin ƙanshin Aljannah, kuma ka sanya ni amasujin ƙamshinta.[58]
اللّهم لا تحرّم عليَّ ريحَ الجنّة و اجعلني ممّن يشمّ ريحها و طيبها و ريحانها؛
4. Kurkure baki; Allah! Ka sanya harshena ya zama abin ambatonka, kuma ka sanya ni cikin waɗanda ka yarda da su.[59]
اللّهمّ أنطق لساني بذكرك و اجعلني ممّن ترضى عنه؛
5. Wanke fuska: Ya Allah ka haskaka fuskata ranar da fuskoki ke duhu.kuma kada kabar fuskata tai dubu ranarda fuskoki ke haske.[60]
اللّهم بيّض وجهي يوم تَسوّد فيه الوجوه و لا تُسَوّد وجهي يوم تبيضّ فيه الوجوه؛
6. Wanke hannun dama: Ya Allah! Ka ba ni aikina a hannun damana, kada kabani da hannun hagu. [61]
اللّهمّ أعطني كتابي بيميني و الخلد بيساري؛
7. Wanke hannun hagu: Ya Allah! Kada ka sanya aikina a hannun hagu na, sa'an nan kada ka sanya na kasa karɓa gaba ɗaya ,kuma ina neman tsarinka daga tufafi masu zafi na gidan wuta.[62]
اللّهمّ لا تعطني كتابي بشمالي و لا تجعلها مغلولة إلى عنقي و أعوذ بك من مقطّعات النّيران؛
8. Shafar kai: Ya Allah ka cikani da rahamarKa, da albarkarKa, da gafararka.[63]
اللّهمّ غشّني برحمتك و بركاتك و عفوك، اللهم غشّني برحمتك و بركاتك و عفوك؛
9. Shafar ƙafafuwa: Ya Allah! Ka tabbatar da ƙafafunaa kan tafarkin siraɗi a ranar da ƙafafu suke gocewa, kuma ka sanya himmata da ƙoƙarina cikin abin da ka yarda da shi kuma ka yarda da ni.[64]
اللّهمّ ثبّت قدميّ على الصّراط يوم تزلّ فيه الأقدام و اجعل سعيي فيما يرضيك عنّي؛

A cikin ruwayoyin Shi’a da Sunna, an ruwaito hadisai sama da 400 game da hukunce-hukuncen alwala, da sifofinta da falalolinta daga Manzon Allah (SAW) da limaman Shi’a:[65] A bisa haka, alwala tana gogewa mutum Zunubai, [66] kawar da fushi, [67] tsawon rai, haskaka fuska a ranar Mahshar, [68] da ƙaruwar arziki. [69]Haka nan akwai ruwayoyi dangane da falalar sabunta alwala a kodayaushe [70] da kuma alwala a dede take da tuba.[71]

Bayanin kula

  1. ↑ Fallahzadeh, Ahkam Addini, 2006, shafi 44-45; Hosseini Dashti, "Wudhu", dar Ma-arif Ma-arifi, juzu'i na 10, shafi na 370.
  2. ↑ Fallahzadeh, Ahkam Addini, 2006, shafi 44-45; Hosseini Dashti, "Wudhu", dar Ma-arif Ma-arifi, juzu'i na 10, shafi na 370
  3. ↑ Misali: Ibn Hisham, Al-Sirah al-Nabiwiyah, Dar al-Marifah, juzu'i na 1, shafi na 244; Tabari, Tarikh al-Umm da al-Muluk, 1387H, juzu'i na 2, shafi na 307.
  4. ↑ Sobhani, “Alwudu fi Kitab wa-Sunnah” shafi na 4.
  5. ↑ Suratul Ma'idah, aya ta 6.
  6. ↑ Suratul Ma'idah, aya ta 6.
  7. ↑ Sheikh Ansari, Kitab al-Tahara, 1415 AH, juzu'i na 2, shafi na 82.
  8. ↑ Faiz Kashani, Moatasim al-Shia, 1429 AH, juzu'i na 1, shafi na 241.
  9. ↑ Fallahzadeh, Ahkam Addin, 2006, shafi na 50.
  10. ↑ Fallahzadeh, Ahkam Addin, 2006, shafi na 50
  11. ↑ Tabatabaei Yazdi, Al-orwa Al-Wusghati, mawallafi Maktabatu Ayatullah Uzma Al-Sayed Al-Sistani, juzu'i na 1, shafi na 169-170; Makarem Shirazi, sharh Risaleh Jawanan, 1390, shafi na 38.
  12. ↑ Mu'assaseh Dayireh Maref Fikh Islami, Farhang Fi ƙh, 1426 AH, juzu'i na 1, shafi na 347.
  13. ↑ Mirzai ƙomi, Jame al-Shatt, 1413 AH, juzu'i na 1, shafi na 32.
  14. ↑ «وضوی ارتماسی»، مرکز تنظیم و نشر آثار آیت الله بهجت.
  15. ↑ Mirzai ƙomi, Jame al-Shatt, 1413 AH, juzu'i na 1, shafi na 32.
  16. ↑ Imam Khumaini, Tawzihul al-Masael, 1426H, shafi na 61.
  17. ↑ Falahzadeh, Ahkam Mubtala be Hujjaj, 1389 AH, shafi na 37 da 38.
  18. ↑ Falahzadeh, Ahkam Mubtala be Hujjaj, 1389 AH, shafi na 47-48
  19. ↑ Ibn Idris Hali, Al-Sarair, 1410 ƙ., Kashi na 1, shafi na 135.
  20. ↑ Najafi, Jawahirul Kalam, 1362, juzu'i na 3, shafi na 230.
  21. ↑ Imam Khumaini, Tahrir al-Wasila,
  22. ↑ «غسل‌هایی که کفایت از وضو می‌کنند»،
  23. ↑ Faiz Kashani, Rasail, 1429 AH, Juzu'i na 2, Rasala 4, shafi na 22.
  24. ↑ Tabatabaei Yazdi, Al-Arwa Al-Waghti, 1419 AH, juzu'i na 1, shafi na 330-331; Faiz Kashani, Moatasim al-Shia, 1429 AH, juzu'i na 1, shafi na 241
  25. ↑ Hosseini, “Alwudu dar Didgahe Mazahib Islami” shafi na 6.
  26. ↑ Hosseini, “Alwudu az Didgahe Mazahib Islami” shafi na 9.
  27. ↑ Hosseini, “Alwudu az Didgahe Mazahib Islami” shafi na 16
  28. ↑ Sayyid al-Aghazi, Fi ƙhu al-Sunnah, 1397 Hijira, juzu'i na 1, shafi na 48.
  29. ↑ Sayyid al-Aghazi, Fi ƙhu al-Sunnah, 1397 Hijira, juzu'i na 1, shafi na 44.
  30. ↑ Sayyid al-Aghazi, Fi ƙhu al-Sunnah, 1397 Hijira, juzu'i na 1, shafi na 44.
  31. ↑ Hosseini, “Alwudu az Didgahe Mazahib Islami” shafi na 11-12
  32. ↑ ƙomi, “Fihk Hajji; cegunagi baina Farikaini(3) Masahu, shafi na 47-48.
  33. ↑ ƙomi, “Fihk Hajji; cegunagi baina Farikaini(3) Masahu, shafi na 48
  34. ↑ ƙomi, “Fihk Hajji; cegunagi baina Farikaini(3) Masahu, shafi na 48
  35. ↑ ƙomi, “Fihk Hajji; cegunagi baina Farikaini(3) Masahu, shafi na 48
  36. ↑ ƙomi, “Fikh Hajji; cegunagi baina Farikaini(3) Masahu, shafi na 48
  37. ↑ ƙomi, “Fihk Hajji; cegunagi baina Farikaini(3) Masahu, shafi na 48
  38. ↑ Amadi, Al-Mashahu fi alwudu Rasul Sallalahu Alahihi wa-sallam , shafi na 132.
  39. ↑ Subhani, Silsila Masael Alfikhiyya, ƙom, Kashi na 2, shafi 9-12.
  40. ↑ . Sheikh Mufid, Al-Irshad, 1413 AH, Juzu'i na 2, 227-228.
  41. ↑ Kashi, Rizal Kashshi, 1409 AH, shafi na 441.
  42. ↑ Kashi, Rizal Kashshi, 1409 AH, shafi na 441.
  43. ↑ Kashshi, Rizal Kashshi, 1409 AH, shafi na 441.
  44. ↑ Shahristani, Limaza Iktilaf fil Wudu'u, 1426 s, shafi na 31.
  45. ↑ Amadi, Al-Mushh Fi Wudu Al-Rasul, 1420 AH, shafi 80-82.
  46. ↑ Shahristani, Limaza Iktilaf fil Wudu'u, 1426 s, shafi na 31.
  47. ↑ Shahristani, limaza Iktilaf fil Wudu'u, 1426 ƙ, shafi na 32.
  48. ↑ Mut ƙi Hindi, Kanz al-Amal, 1406 ƙ, Juzu’i na 9, shafi na 443, H2.
  49. ↑ Shahristani, Limaza Iktilaf fil Wudu'u, 1426 s, shafi na 33.
  50. ↑ Shahristani, Limaza Iktilaf fil Wudu'u, 1426 s, shafi na 33
  51. ↑ Shahristani, Limaza Iktilaf fil Wudu'u, 1426 s, shafi na 34-35
  52. ↑ Sheikh Sadou ƙ, Man La Yahdrah al-Fa ƙih, Jamia Modaresin Publications, Mujalladi na 1, shafi na 43, Hadisi na 87.
  53. ↑ Hurrul Amili, Wasael al-Shia, 1374, juzu'i na 1, shafi na 396, h. 1036, shafi na 397, hadisi na 1038.
  54. ↑ Tabatabaei Yazdi, al-urwa al-Wughta, 1417 AH, juzu'i na 1, shafi na 370-368.
  55. ↑ Kulaini, Farou Kafi, 2008, juzu'i na 1, shafi 184.
  56. ↑ Sabzevari, Mahezab Al-Ahkam, Dar al-Tafseer, juzu'i na 2, shafi na 220.
  57. ↑ Kulaini, Furu'u Kafi, 2008, juzu'i na 1, shafi 183.
  58. ↑ Kulaini, Furu'u Kafi, 2008, juzu'i na 1, shafi 183.
  59. ↑ Kulaini, Furu'u Kafi, 2008, juzu'i na 1, shafi 183.
  60. ↑ Kulaini, Furu'u Kafi, 2008, juzu'i na 1, shafi 183.
  61. ↑ Kulaini, Furu'u Kafi, 2008, juzu'i na 1, shafi 183.
  62. ↑ Kulaini, Furu'u Kafi, 2008, juzu'i na 1, shafi 183.
  63. ↑ Kulaini, Furu'u Kafi, 2008, juzu'i na 1, shafi 183.
  64. ↑ Kulaini, Furu'u Kafi, 2008, juzu'i na 1, shafi 183.
  65. ↑ نگاه کنید به: «جستجوگر حدیثی میزان».
  66. ↑ Ghazali, ehya Ulum al-Din, Dar al-Kitab al-Arabi, juzu'i na 2, shafi na 48.
  67. ↑ Muhaddith Nouri, Mustadrak Al-Wasail, 1407 ƙ, Part 1, shafi na 353.
  68. ↑ Sheikh Mofid, Amali, 1403 AH, juzu'i na 1, shafi na 60, h5.
  69. ↑ Maghribi, Da'aim al-Islam, 1385 Hijira, juzu'i na 1, shafi na 100.
  70. ↑ Mut ƙi Hindi, Kanz al-Amal, 1405 ƙ, juzu’i na 16, shafi na 129, shafi.
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