Ayar Siƙayatul Hajji

Daga wikishia
Wannan ƙasida ce da take magana akan ayar Siƙayatul Hajji. Don neman ƙarin bayani game da matsayi mai suna iri ɗaya da wannan, duba Siƙayatul Hajji.
Ayar Siƙayatul Hajji

Ayar Siƙayatul Hajji aya ce ta goma sha tara a cikin suratul tauba, ayar ta karfafa imani da Allah da kuma imani da ranar lahira da jahadi ko yaki domin Allah, ta karfafi wannan abubuwan ko ta fifita su akan hidimtawa alhazai da shugabancin ɗakin Allah. wannan aya ta sauka ne lokacin da Abbas Bin Abdul-Muɗallib ya yi alfahari da cewa su ne suke hidimtawa alhazai kuma su ne suke shugabancin ɗakin Allah wato Ka'aba, kuma Shaiba Bin Usman ya yi alfahari a kan cewa a hannunsu mukullin Ka'aba yake, sai Imam Ali (A.S) ya wuce ta kusa da su, sai suka buƙaci da ya bayyana ra'ayinshi, sai ya ce m musu ni ne ya kamata na yi alfahari ba ku ba, saboda ni ne na yi imani da Allah da ranar lahira kuma na yi yaƙi saboda Allah kuka yi imani da Allah, Saboda wannan dalilin sai ayar ta sauka. Masu bincike da malamai sun tafi a kan cewa wannan ayar tana tabbatar da fifikon Imam Ali (A.S) da ɗaukakar matsayinsa akan sauran Sahabbai, da tabbatar da cancantarsa kan zama halifan Manzon Allah (S.A.W) bayan rasuwarshi. Kazalika Imam Ali (A.S) ya kafa dalili da wannan ayar a kan cancantar shi da ya zama halifan Manzon Allah (S.A.W) a kwamaitin shura ta mutum shida da aka kafa domin fitar da Hlifan Manzo Allah (S.A.W), kamar yadda Imam Hassan (A.S) ya kafa hujja da wannan aya a lokacin sulhunshi da Mu'awiya.

Matani da Tarjamar Aya

أَجَعَلْتُمْ سِقَايَةَ الْحَاجِّ وَعِمَارَةَ الْمَسْجِدِ الْحَرَامِ كَمَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَجَاهَدَ فِي سَبِيلِ اللَّهِ لَا يَسْتَوُونَ عِنْدَ اللَّهِ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ
Shin kuna sanya shayar da mahajjata da raya masallaci misalin wanda ya yi imani da Allah da ranar lahira kuma ya yi jihadi cikin tafarkin Allah, ba zasu taɓa zama daidai da juna ba wurin Allah, kuma Allah baya shiryar da mutane azzalumai.


(Kur'ani:Tauba: 19)


Gabatarwa

Aya ta goma sha tara a cikin suratul tauba ana kiranta da ayar hidimtawa alhazai,[1] a cikinta akwai gungu biyu na mutane na ɗaya su ne masu hidimtawa alhazai da masu shugabanci Ka'aba, sai gungu na biyu sune waɗanda suka yi imani da Allah da ranar lahira kuma suka yi yaƙi saboda Allah,[2] to anan kur'ani ya yi bayani ƙarara cewa gungu na biyu shi ya fi ɗaukaka akan gungu na ɗaya ayyukansu sun fi ayyukan gungu na ɗaya.[3] Shayar da alhazai[4] da shugabanci Ka'aba su na da muhimmaci a lokacin Jahiliyya, abin nufi kafin zuwa musulinci, abu ne da ake kallon shi a matsayin shugabanci a Makka,[5] kuma wannan abu yana hannun ƙabilar bani hashim [6] wanda yake shugabantar abun shi ne Abbas Bin Abdul-Muɗɗalib[7] kuma da Muslinci ya zo ya tabbatar da wannan al'ada.[8]

Sha'anin Saukar Ayar

Malaman tafsiri sun ce wannan ayar ta sauka ne akan Imam Ali (A.S) da Abbas ɗan Abdul-muɗɗalib da Shaiba Bin Usman lokacin da Shaiba Bin Usman ya yi alfahari da cewa mukullan Ka'aba yana hannunsu shi kuma Abbas ya yi alfahari da cewa su ne suke hidimtawa alhazai, sai Imam Ali (A.S) ya zo wucewa kusa da su, sai suka faɗa mi shi maganar domin ya yi hukunci a tsakaninsu, sai Imam ya ce ni ne ya kamata na yi alfahari saboda na yi imani da Allah da ranar lahira kuma na yi yaƙi saboda Allah, saboda haka ne ma kuka yi imani, sai Manzon Allah (S.A.W) ya ji labarin wannan abun da ya faru, sai wannan ayar ta sauka tana mai ƙarfafa maganar Imam Ali (A.S).[9] Akwai riwayoyi da yawa da suka kawo abun da wannan ayar ta sauaka akan shi a yanayi mabanbanta[10] wasu sun ce riwayoyi ne shahararru[11] waɗanda suka nuna wannan aya ta sauka ne akan Imam Ali (A.S)[12] kuma tana daga cikin ayoyi da suke bayanin falalarsa [13] an rawaito wasu daga Imam Hassan (A.S)[14] da kuma Imam Sadiƙ (A.S)[15] da kuma Abdullahi Bin Abbas[16] su na ƙarfafa cewa wannan aya ta sauka ne akan Imam Ali (A.S). Wasu sun yi imani cewa wannan ayar ta sauka ne lokacin da Annabi yana raye, kuma akwai abun da ta sauka akan shi na a kebance, kuma ba ta sauka ba ne domin tabbatar da doka ta gama-gari wace shafi kowa da kowa[17] kamar yadda suke ganin ita wannan aya ta sauka ne akan Imam Ali (A.S), amma suna ganin cewa ma'anarta tana da faɗi sosai ta yadda za ta ƙunshi wasu mutane wato za a iya ɗabbaƙata akan mutane daban-daban[18] kuma akwai ra'ayi daban-daban a kan dalilin saukar ayar[19] wanda akan anbata a litattafan Shi'a da Ahlus-sunna,[20]

Tasiri Cikin Masadir

Tabbas da yawa daga cikin malaman hadis da malaman tafsiri sun ce wannan aya ta sauka ne akan Imam Ali (A.S)[21] daga cikin malaman tafsiri na Shi'a akwai Furat ɗan Ibrahim Al-kufi ya rasu shekara ta 352 bayan hijira[22] da Fadlu Bin Hassan Tabarsi, ya rasu Shekara ta 548 hijra[23] daga cikin malaman Sunna akwai Al-Fakhrur Razi ya rasu Shekara ta 606 hajira[24] Hakim Haskani, ya rasu Shekara ta 490 hajira,[25] Muhammadu ɗan Jarir ɗan Yazid Tabari[26] ya rasu shekara ta 761 hijira,[27] Abdur-Rahaman Suyuɗi, ya rasu shekara ta 911 hijra,[28] Ibn Abi Hatim, ya rasu shekara ta 327 hijra[29] mai littafin Ihƙaƙul haƙƙi ya kawo ruwaya fiye da goma sha biyar daga littafan tafsiri na Ahlus-sunna ya kawo sha'anin nuzul da kuma ruwayoyi da suka rawaito[30] har ila yau Allama Amini ya yi nuni a cikin littafin shi mai suna Al-Ghadir a kan sha'anin nuzul daga Malamai da yawa na Ahlus-sunna.[31] Kazalika abun da ayar ta sauka akai ya zo a cikin littafan hadisi[32] daga cikinsu akwai Sahihu Muslim amma ba tare da ya ambaci sunan wanda ayar ta sauka akan shi ba, sai ya taƙaita da cewa wani mutum[33] sai dai cewa wasu daga cikin malaman Ahlus-sunna sun yi nuni a kan ruwaya da kuma ruwayoyi da suka anbaci suna[34] sai dai cewa Ibn Kasir malami daga cikin malaman Ahlus-sunna ya ce wannan ayar ba akan Imam Ali ta sauka ba[35] hakanan Ibni Taimiyya ya tafi akan cewa ruwayoyin da suka ce wannan aya ta sauka ne akan Imam Ali (A.S) ba a rawaito su ba a cikin ingantattun littafai ba[36]

Inganci

Malaman Shi'a sun yi ittifaƙi kan cewa wannan aya ta sauka ne akan Imam Ali (A.S)[37] Sayyid Ali Milani ɗaya daga cikin masu bincike na wannan zamani, ya ce hadisin da ya ce wannan ayar, wato ayar masu hidimtawa alhazai ta sauka akan Imam Ali (A.S) ya inganta, kuma hanyar da aka rawaito shi ba ta da matsala, ya zo a cikin mafi ingancin littatafan hadisi da na tafsiri ta hanyoyi daban-daban[38] wasu daga cikin marubuta duba da rowayoyi na sha'anin nuzul da suka zo a cikin littatafai na tafsiri zai zamu babu shakka akan ingancin[39] wannan aya ta sauka ne akan Imam Ali (A.S), kazalika mai littafin Ihƙaƙil haƙ ya tabbatar da ingancin sha'anin nuzul wannan aya cewa ta sauka ne akan Imam Ali (A.S) kuma babu shakka akan hakan.[40]

Kishiyanta Tsakanin Muminai Da Kafirai

Wasu malaman tafsiri sun yi imani da cewa ayar shayarwa alhazai ta sauka ne a Madina, bayan Abbas Bn Abdul Muɗɗalib ya musulunta. Don haka wannan jayayya ta faru ne tsakanin kungiyoyi biyu na muminai;[41] Amma wasu sun yi nuni da cewa lokacin saukarta kafin imanin Abbas ne[42] kuma saɓani ya faru ne tsakanin muminai da kafirai[44]. An ambaci wannan a cikin ruwaya cewa Abbas ya ƙi amincewa da bukatar Imam Ali (A.S) na yin hijira, kuma ya dauki aikin shayar da ruwa ga alhazai fiye da hijira, don haka sai wannan ayar ta sauka, [43] Ko kuma ta sauka ne a lokacin da aka kama Abbas a yakin Badar, inda ya ce: Idan ku ka riga mu musulunta, to mun rigaye ku shayar da mahajjata da gina masallaci mai alfarma wato ɗakin Ka'aba.[44] Ya zo a cikin wasu littafai dangane da dalilin saukar ayar cewa kafiran ƙuraishawa sun cewa yahudawa: Muna ba wa mahajjata ruwa da kula da ɗakin Ka'aba, shin mu ne mu kafi Muhammadu (S.A.W)? Malaman Yahudawa suka ce musu: "A a ku ne kuka fi Muhammad" sai ayar ta sauka a kan haka[45] Shaikh Tusi ya ambaci cewa Allah Ta'ala ya yi magana a cikin wannan ayar, sai wasu gungun kafirai waɗanda suke ganin cewa samar da ruwa ga mahajjata da kula da masallaci harami ya yi daidai ko fiye da imani da Allah da ranar Lahira da kuma yin jihadi a tafarkin Allah? alhali ko da za su dawwama da wanzuwa cikin kafirci, sai Allah Ta'ala ya gaya musu cewa ba su daidaita ba a gun shi, waɗanda suka yi imani da Allah da ranar lahira da yaƙi domin Allah su ne suka fi ɗaukaka. Domin wanda suka yi imani da Allah da ranar lahira kuma suka yi jihadi a tafarkin Allah, su ne mafi alheri daga wanda suke shayar da mahajjata ruwa kuma ba su yi imani da Allah ba.[46] Abin da za a fahimta daga wannan ayar game da shayar da mahajjata shi ne, duk wani aiki ba shi da amfani ba tare da imani da Allah ba. Ko da shi aikin a kankin kanshi abu ne mai kyau.[47]

Kafa Hujja Da Wannan Aya

Imam Ali (A.S) ya kafa hujja da wannan ayar ne domin ya tabbatar da haƙƙinsa na halifanci a wakilan majalisar shura mai mutane shida suka haɗu domin naɗa halifa bayan wafatin Umar ɗan Khaɗɗab.[48] Haka nan kuma a cikin amsar da wani mai tambaya da ya tambaye shi, ya gaya masa mafificiyar falalarsa, sai ya yi nuni ga wannan aya.[49]

Har ila yau Imam Hassan (A.S) ya ambaci wannan aya a cikin hudubar da ya yi kan falalar mahaifinsa, bayan ya yi sulhu da Mu'awiya,[50] har ila yau Mamun ya kawo wannan aya a matsayin hujjar fifikon Imam Ali (A.S), a kan Abbas Bin Abdul Muɗɗalib a cikin wata wasika da ya aike zuwa ga Hashimawa.[51] Mawaƙa sun rubuta waƙoƙi da dama kan wannan alfahari, da saukar wannan ayar a kan Imam Ali, daga cikin su akwai: Sayyid Himyari, Al-Nashi, da Al-Bashnawi.[52]

Wannan Aya Tana Tabbatar Da Halifancin Imam Ali (A.S)

Wasu Malaman suna ganin cewa ayar shayar da mahajjata ta sauka ne domin tabbatar da falalar Imam Ali (A.S)[53] (A.S); kuma tana nuni kan fifitarsa kan sauran Sahabbai[54] Domin Malamai sun yi ittifaƙi a kan fifikon Imam Ali (A.S)[55] a kan sauran Sahabbai wajen imani da hijira da jihadi[56] Shaik Makarim Shirazi ɗaya daga cikin Malaman tafsiri na shi'a ya ce saboda Imam Ali (A.S) yana da falala ta riga kowa yin imani da jihadi akan tafarkin Allah, babu wani mutum a cikin musulmi da yake da wannan falalar sai shi,to Idan Allah ya ya naɗa Halifan manzon Allah (S.A.W) to fa babu yadda za a yi ya tsallake shi, saboda shi ne mafifici, saboda haka ba zai zaɓi wanda a ka fi shi ba, alhalin ga wanda ya fi. sabodda shi Allah mai hikkima ne, amma gabatar da wanda a kafi a kan wanda ya fi ɗaukaka al'amari ne da ya saɓawa hikkima, Allah ba ya aikata abin da babu hikima a cikin shi, Idan da batun halifanci ya kasance na zabe ne, masu hankali ba za su zaɓi wanda a ka fi ɗaukaka ba alhalin ga wanda ya fi a gabansu su na gani, don haka wannan aya za ta iya zama hujja da ke tabbatar da imamancin Amirul Muminin (A.S).[57]

Bayanin kula

  1. ↑ Makarem Shirazi, Ayat Al-Wilaya fi Al-ƙur'an, 1383, shafi na 229.
  2. ↑ Ibn Manzoor, Lasan Al-Arab, 1414 AH, juzu'i na 14, shafi na 392.
  3. ↑ Tabatabai, Al-Mizan, 1390 AH, Mujalladi na 9, shafi na 203-205.
  4. ↑ Tabari, Jame Al-Bayan, 1412, juzu'i na 10, shafi.67; ƙortubi, Al-Jame Ahkam al-ƙur’an, 1384, juzu’i na 8, shafi na 92, Makarem Shirazi, Tafsir namuneh, 1371, juzu’i na 7, shafi na 323.
  5. ↑ Duba Makarem Shirazi, Tafsir Namuneh, 1371, juzu'i na 7, shafi na 323.
  6. ↑ Askari, Malam Al-Madrastaini, 1412 Hijira, juzu'i na 1, shafi na 201.
  7. ↑ Zarkali, Al Alam, 1989, juzu'i na 3, shafi na 262; Ibn Atiyyah, Muharrar Al-wajiz, 1422 H., juzu'i na 3, shafi na 17; Thaalabi, Jawaher A-Hisan, 1418 AH, juzu'i na 3, shafi na 170.
  8. ↑ Yaƙoubi, Tarikh Yaƙoubi, Beirut, juzu'i na 2, shafi 60; Al-Tabari, Tarikh Al-Umam wa Al-Muluk, 1387 H., juzu'i na 3, shafi na 61.
  9. ↑ Firat Kufi, Tafsir Furat Kufi, 1410 AH, shafi na 165-166; ƙortubi, Al-Jame Ahkam Al-ƙur’an, 2004, juzu’i na 8, shafi na 91; Hosseini Estrabadi, Taweel Al-Ayat al-Zahira, 1409 AH, shafi na 206.
  10. ↑ Fadlullah, Tafsir Man Wahayi Al-ƙur'an, 1419 AH, juzu'i na 11, shafi na 55.
  11. ↑ Makarem Shirazi, Tafsir Namunaeh, 1371, juzu'i na 7, shafi.322.
  12. ↑ Firat Kufi, Tafsir Furat Kufi, 1410H, shafi na 165, 169.
  13. ↑ Makarem Shirazi, Ayat al-Wilaya fi al-ƙur'an, 2003, shafi na 209.
  14. ↑ Furat Kufi, Tafsirul Furat Kufi, 1410H, shafi na 170.
  15. ↑ ƙommi, Tafsir ƙommi, 1363, juzu'i na 1, shafi na 284; Hawizi, Tafsir Nur Al-Saƙlaini, 1415H, juzu'i na 2, shafi na 195.
  16. ↑ Siyuti, Al-Durrul Al-Manthor, 1404 AH, juzu'i na 3, shafi na 220.
  17. ↑ Makarem Shirazi, Ayat al-Wilaya fi al-ƙur'an, 1383, shafi na 229-320.
  18. ↑ Fazlullah, Tafsir Min Wahayi Al-ƙur'an, 1419 AH, Juzu'i na 11, shafi na 55.
  19. ↑ Misali, duba: Ibn Attiyah,Aal-Muharrar Al-Wajiz, 1422 AH, juzu'i na 3, shafi na 17; Thaalabi, Jawaher Al-Hisan, 1418 AH, juzu'i na 3, shafi na 170.
  20. ↑ Makarem Shirazi, Tafsir namuneh, 1371, juzu'i na 7, shafi.321.
  21. ↑ Allameh Amini, Al-Ghadir, 1416 AH, Juzu'i na 2, shafi na 94-96.
  22. ↑ Misali, duba: Furat Kufi, Tafsir Furat Kufi, 1410H, shafi na 166.
  23. ↑ Tabarsi, Majm Al-Bayan, 1372, juzu'i na 5, shafi na 24.
  24. ↑ Fakhr Razi, Mafatihul Al-Ghaib, 1420 AH, juzu'i na 16, shafi na 13.
  25. ↑ Haskani, Shawaheed Tanzil, 1411 AH, Juzu'i na 1, shafi na 323.
  26. ↑ Tabari, Jame Al-Bayan, 1412 AH, Mujalladi na 1, shafi na 67-68.
  27. ↑ ƙurtobi, Al-Jame Al-Ahkam Al-ƙur'an, 2004, juzu'i na 8, shafi.91-92.
  28. ↑ Siyuxi, Al-Durrul Al-Manthor, 1404 AH, juzu'i na 3, shafi na 220.
  29. ↑ Ibn Abi Hatim, Tafsirul Al-Kur'anul Azeem, 1419H, juzu'i na 4, shafi na 108.
  30. ↑ Shushtri, Ihƙaƙ al-Haƙ, 1409 AH, juzu'i na 14, shafi na 194-199.
  31. ↑ Allameh Amini, Al-Ghadir, 1416 AH, Juzu'i na 2, shafi na 93-96.
  32. ↑ Misali, duba: Kulaini, Al-Kafi, 1407 AH, juzu'i na 8, shafi.204; Ibn Hayon, Da'im Al-Islam, 1385 AH, juzu'i na 1, shafi na 19; Ibn Hayyun, Sharh al-Akhbar, 1409 AH, juzu'i na 1, shafi na 324; Sheikh Tusi, al-Mali, 1414H, shafi na 545.
  33. ↑ Muslim, Sahih Muslim, Beirut, juzu'i na 3, shafi na 1499.
  34. ↑ Misali, duba: Tabari, Jame Al-Bayan, 1412 AH, juzu'i na 10, shafi na 68; Thaalbi, Al-Kashf wa Al-Bayan, 1422H, Mujalladi na 5, shafi na 19-21.
  35. ↑ Ibn Kathir, Al-Bidaya wa Al-Nihaya, 1407 AH, juzu'i na 7, shafi na 358.
  36. ↑ Ibn Taimiyyah, Minhaj Al-Sunnah, 1406 Hijira, juzu'i na 5, shafi na 18.
  37. ↑ Estrabadi, Al-Barahin Al-ƙati'a, 2002, juzu'i na 3, shafi.260; Moghaddis Ardabili, Hadiƙatul Al-Shi’a, 2003, juzu’i na 1, shafi na 94.
  38. ↑ Milani, Sharh Minhaj al-Karamah, 2006, juzu'i na 2, shafi na 276.
  39. ↑ Muzaffar, Dala'il Al-Sidƙi, 1422 AH, juzu'i na 5, shafi na 26; Makarem Shirazi, Ayat al-Wilaya fi Al-ƙur'an, 2003, shafi na 232.
  40. ↑ Shushtri, Ihƙaƙ al-Haƙ, 1409 AH, juzu'i na 3, shafi na 122.
  41. ↑ Tabatabai, Al-Mizan, 1390 AH, Mujalladi na 9, shafi na 203-205.
  42. ↑ Maƙaddis Ardabili, Hadiƙah Al-Shi’a, 2003, juzu’i na 1, shafi na 95.
  43. ↑ ƙortubi, Al-Jame Al-Ahkam Kur’an, 1384 H., juzu’i na 8, shafi na 92.
  44. ↑ Tabari, Jame Al-Bayan, 1412, juzu'i na 10, shafi.67; Siyuti, Al-Durrul Al-Manthor, 1404 AH, juzu'i na 3, shafi.219; Sheikh Tusi, Al-Tibyan, Beirut, juzu'i na 5, shafi na 191; Ibn Abi Hatim, Tafsirul Al-Kur'anul Azeem, 1419H, juzu'i na 4, shafi na 108.
  45. ↑ ƙortubi, Al-Jamae Al-Ahkam Al-ƙur’an, 1384 A.H., juzu’i na 8, shafi na 92; Ibn Atiyyah, Al-muharrar Al-wajiz, 1422H, juzu'i na 3, shafi na 17.
  46. ↑ Sheikh Tusi, Al-Tibyan, Beirut, juzu'i na 5, shafi na 191.
  47. ↑ Jafari, Tafsir Kausar, ƙom, juzu'i na 4, shafi na 447; ƙaraati, Tafsir Noor, 2008, juzu'i na 3, shafi na 394.
  48. ↑ Tabataba'i, Al-Mizan, 1390 AH, juzu'i na 9, shafi na 204
  49. ↑ Sheikh Tusi, Amali, 1414 AH, shafi na 550; Daylami, Irshad Al-ƙulob, 1412 AH, juzu'i na 2, shafi na 261; Tabari, al-Mustarshad, 1415 AH, shafi na 352; Tabarsi, Al-Ihtjaj, 1403 AH, Juzu'i na 1, shafi na 140.
  50. ↑ Ibn Hayon, Da'im Al-Islam, 1385H, juzu'i na 1, shafi na 16; Ayyashi, Tafsir Al-Ayyashi, 2013, juzu'i na 2, shafi.83.
  51. ↑ Helali,Kitabe Salim bin ƙays, 1405 AH, juzu'i na 2, shafi na 960; Sheikh Tusi, Amali, 1414 AH, shafi na 561-563; Haskani, Shawaheed Al-Tanzil, 1411 AH, juzu'i na 1, shafi na 336
  52. ↑ Ibn Tawoos, Al-Taraif, 1400H, juzu'i na 1, shafi na 278.
  53. ↑ Allama Hilli, Minhaj Al-Karamah, 1379, shafi na 85; Ƙungiyar marubuta, Fi Rehab Ahl al-Bait (AS), 1426, juzu'i na 22, shafi na 18.
  54. ↑ Milani, Sharh Minhaj al-Karamah, 2006, juzu'i na 2, shafi na 276.
  55. ↑ Shushtri, Ihƙaƙ al-Haƙ, 1409 AH, juzu'i na 3, shafi.128; Moghaddis Ardabili, Hadiƙa al-Shi’a, 2003, juzu’i na 1, shafi 95; Milani, Sharh Minhaj al-Karamah, 2006, juzu'i na 2, shafi na 276; Makarem Shirazi, Ayat al-Wilaya fi al-ƙur'an, 1383, shafi 229
  56. ↑ Sayyid Ibn Taɓus, al-Taraif, 1400 AH, juzu’i na 1, shafi na 51; Milani, Sharh Minhaj al-Karamah, 2006, juzu'i na 2, shafi na 273.
  57. ↑ Muzaffar, Dala'ilul Al-Sidƙi, 1422 AH, juzu'i na 5, shafi na 27.

Nassoshi

  • Ibn Abi Hatim, Abd al-Rahman bn Muhammad, Tafsirul Kur'an al-Azeem, bincike na Asad Muhammad al-Tayyib, Arab, mazhabar Nizar Mustafa al-Baz, bugu na uku, 1419 AH.
  • Ibn Taimiyyah Harrani, Ahmed bin Abdul Halim, Minhaj Sunnah al-Nabwiyyah a cikin keta haddin Kalam al-Shia al-ƙadriyah, Bincike na Muhammad Rashad Salem, Imam Mohammad Bin Saud Islamic Uniɓersity, 1406 AH.
  • Ibn Jozi, Abd al-Rahman bin Ali, Zad al-Masir fi ilmi al-tafsir, Beirut, Dar al-Kitab al-Arabi, 1422H.
  • Ibn Hayyun, Nu'man Ibn Muhammad,Da'a'im Islam wa Zikril Halal wa Haram, Al-ƙadaya wa Al-Ahkam, ƙum, Mu'assasa Al-Baiti, bugu na 2, 1385H.
  • Ibn Hayyun, Nu'man Ibn Muhammad, Sharh al-Akhbar fi Fada'il al-Imam al-Atahar, amincin (A.S), ƙum, Jami'ul Mudarrisin, 1409 AH.
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