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Azumi

Daga wikishia


Azumi, ƙauracewa ci da sha da ba'arin wasu ayyuka tun daga kiran sallar asubahi zuwa kiran sallar magariba, da niyyar biyayya ga umarnin Allah. Azumi yana cikin rassan addinin Muslunci, kuma yana cikin mafi falalar ibada da rukunan Muslunci guda biyar, haka nan a addinan da suka gabaci Muslunci su ma akwai azumi, azumi a mahangar fiƙihu kashi huɗu ne, wajibi, mustahabbi, makaruhi da haramun, kuma azumin watan Ramadan yana cikin azumin wajibi.

Cikin litattafan addini an yi bayanin adadin kufaifayin na halaye da ruhaniyya da suke tattare da azumi; daga cikinsu akwai samun taƙawa, garkuwa daga wutar lahira, gafarta zunubai, zakkar gangar jiki, nesantar Shaiɗan. Haka nan ana cewa mai yin azumi yana da rabauta da wasu alfanu na gangar jiki da ruhi misalin ƙarantar rikicewa da shiga damuwa, ƙaruwar izzar ruhi, garkuwa daga cututtukan zuciya da jijiyoyi.

Abubuwan da suke karya azumi da ya zama wajibi a nesance su, su ne: ci da sha da jima'i, yi wa Allah ƙarya, Annabi da Imamai, shigar da ƙura mai kauri cikin maƙogoro, zama da janaba, haila da nifasi, istimna'i, nutsar da baki ɗayan kai cikin ruwa da amai. Ga wanɗa azumi ya wajaba a kansa, idan ya aikata ɗaya daga cikin abubuwa da suke karya azumi da ganganci, wajibi ne ya rama azumi ya kuma ba da kaffara.

Matsayi Da Kufaigayin Yin Azumi

Azumi shi ne ƙauracewa wasu abubuwa misalin ci da sha tun daga hudowar alfijir (Kiran sallar asubahi) zuwa magariba da niyyar neman kusancin Allah.[1] Amma tare da haka Ali Mishkini, malamin fiƙihu na Shi'a, ya bayyana azumi a matsayin shirin gina nafsu domin ƙauracewa abubuwan da suke karya azumi.[2] A ra'ayin Sayyid Muhammad Husaini Ɗabaɗaba'i, malamin tafsiri na Shi'a, Muslunci bai taƙaita azumi a iya ƙauracewa ci da sha ba, bari dai yana umartar mai azumi da ya ƙauracewa duk wani abu zai janyo gurɓacewa gare shi da aikata zunubi, ko kuma zai kora shi zuwa wasiwasi na nafsu.[3] Sayyid Muhammad Kazim Yazdi cikin Urwatul Wusƙa, ya lissafa wajabcin azumi cikin laruran addini, kuma duk mai ƙaryata wajabcin azumin Ramadan murtaddi ne da kashe shi ya zama wajibi.[4]

Azumi yana cikin ibada mafi falala,[5] kuma yana cikin rukunan muslunci guda biyar,[6] Wani irin jihadi ne[7] wanda rashin yin sa yake fitar da mutum daga imani.[8]

Dalilin Wajabcin Azumi

Ɗabaɗaba'i da Makarim Shirazi, daga malaman tafsiri na Shi'a, tare da jingina da jumlar لعلکم تتقون؛ (Domin ku kasance masu taƙawa) a cikin yar ayar azumi, sun bayyana cewa ita hikimar yin azumi shi ne kaiwa ga taƙawa.[9] A cikin wata riwaya a littafin Ilalush Shara'i, an bayyana cewa dalilin wajabta azumi ya kasance domin ɗanɗanawa mawadata wahala da tsananin yunwa don su tausayawa talakawa.[10]

A wata riwayar daban kuma, ya zo cewa lokacin da Sayyidina Adam ya ci ɗan itaciyar bishiyar da aka hane shi ci, kufaifayin cin ya zauna a cikinsa har tsawon kwanaki 30, da wannan ne aka wajabta azumi kwanaki 30 kan al'ummarsa.[11] A cikin wata riwaya daga Imam Rida (A.S) game da dalilin wajabcin azumi, an yi ishara da azumin lahira da wahalhalun da suke a can.[12] Wasu suna ganin samun lafiyar jiki ita ma ta na daga cikin dalilin wajabta azumi, sun dogara da hadisin da yake cewa: "Ku yi azumi za ku samu lafiya" wanda ake danganta shi ga Annabi.[13]

Tasirin Azumi A Ɗaiɗaikun Mutane Da Kuma Al'umma

A cikin wata riwaya da aka naƙalto ta daga Ma'asumai, an ambaci kufaifayi da natijojin azumi, ba'arinsu su ne kamar haka:

  1. Hanyar jarrabawa da tabbatar da iklasi[14]
  1. Zakkar gangar jiki[15]
  2. Garkuwa gaban wutar lahira[16]
  3. Amsa addu'a[17] musamman lokacin buɗa baki[18]
  4. Samun lafiya jiki[19]
  5. Ƙarfafa ƙwaƙwalwa[20]
  6. Nesantar Shaiɗan[21]
  7. Samun lada na musamman daga Allah[22]
  8. Shauƙin aljanna ga mai azumi.[23]

A cewar Abdullahi Jawadi Amoli, cikin Tafsir Tasnim, yana ƙarfafa ruhiyar tsari, wadatar zuci da haƙuri kan ƙauracewa zunubai da matsalolin rayuwa ga ɗaiɗaikun mutane da kuma al'umma.[24] Har ila yau, an samu rahotanni da ka fitar a kafofin labarai na Iran, aikata lefuka yana matuƙar raguwa a watan Ramadan[25]

Haka kuma bisa bincike na likitoci, azumi yana amfanarwa sosai cikin ingantar lafiyar jiki.[26] Yana tasiri cikin garkuwar jiki, yana rage rikicewa da shiga damuwa, lafiyar zuciya, ƙaruwar izzar rai da gakuwar daga cututtukan zuciya da jijiyoyi, duka suna cikin jumlar tasirin azumi da aka yi bayani[27]

Tarihin Azumi

Bisa aya ta 183 suratul baƙara, akwai azumi a addinan da suka gabaci Muslunci.[28] a Attaura[29] da Linjila[30] an bada rahotanni na yin azumin al'ummomi da suka gabata. Ya zo ƙarara a Attaura cewa Sayyidina Musa (A.S) gabanin karɓo alluna, ya yi azumi tsawo darare 40.[31] A cikin Kur'ani an labarta azumin Sayyidina Zakariyya (A.S)[32] da Sayyida Maryam (A.S)[33][Tsokaci 1] a cikin riwayoyi[34] an yi magana game da azumi a cikin addinan da suka gabaci Muslunci. Har ila yau, an ce akwai azumi cikim mutanen Misra, Girkawa, Rumawa da Indiyawa na da can.[35]

Bisa abin da ya zo a litattafan Muslunci, wajancin azumin watan Ramadan ya kasance a biyu ga Sha'aban[36] ko 28 Sha'aban shekara ta biyu ƙamari, kwanaki 13 bayan canja alƙibla.[37] Wannan umarni da wasu hukunce-hukunce nasa ya zo a kur'ani.[38] A farkon shari'ar shar'anta hukuncin azumi, masu azumi kaɗai an halatta musu ci da sha bayan buɗa baki kafin kwanciya bacci, ba a halatta kusantar iyali ba a baki ɗayan watan Ramadan ba, sai dai cewa bayan wani lokaci an nasakin wannan hukunci an goge shi.[39]

Rabe-raben Azumi

Azumin Wajibi
Azumin Haramun
  • Azumin ranar Idul Fiɗri da Idul Adha
  • Azumin ranar shakka da niyyar farkon Ramadan
  • Azumin wanda yake da yaƙini yin azumi zai cutar da shi.
  • Azumin mustahabbi da mace take yi babu izinin mijinta
  • Azumin wisal
  • Azumin bakance ne neman dacewa kan aikin haramun. Mulla Mahadi Naraƙi a cikin lissafo azumummukan haramun cikin bayanin azumin bakance, yana cewa: misali ya yi bakance idan ya dace da aikata wani aikin savo to zai yi azumi, wannan bakance ba shi da inganci, kuma azumin na haramun ne.[41]
  • Azumin shiru, ma'ana ya yi niyyaa tsawon yinin wata rana ko wani sashen ta ba zai magana da kowa ba.
  • Azumin Ayyamul Tashriƙ (11, 12,13 na watan Zil-hijja) ga wanda yake a Mina
  • Azumin mustahabbi da yaro yake yi idan zai cutar da iyayensa.[42]
  • Azumin mara lafiya idan zai cutu.[43]
Azumin Makaruhi[Tsokaci 2]
  • Azumin ranar ashura
  • Azumin ranar Arafa ga mutanen da suke tsoron kasa samun damar addu'a idan suka yi azumi.
  • Azumin ranar da ake shakku shin ranar arafa ce ko ranar idin babbar sallah
  • Azumin mustahabbi ga baqi ba tare da izinin wanda suka sauka wurinsa ba
  • Ramuwar azumin wajibi da akwai ishashen lokacin ramawa ba tare da izinin mai masaukin baqi ba
  • Azumin mustahabbi a lokacin tafiya
  • Azumin yaro na mustahabbi ba tare da izinin babansa ba.[44]
Azumin Mustahabbi Za a iya yin azumi a baki ɗayan ranakun shekara (Banda ranakun da aka fi so a yi azumi, da waɗanda ba a so ko haramun ne). Amma akwai wasu ranaku da aka fi ƙarfafa yin azumi a cikinsu; kamar yin azumi sau uku a kowane wata na hijira: Alhamis na farko, Laraba bayan goma (Amma kafin ashirin), da kuma Alhamis na ƙarshe ko wane wata, azumi a watan Rajab da Sha'aban, ranar Idul Ghadir, ranar mab'as, ranar arafa, amma idan ba zai hana mutum yin addu'ar arafa ba. azumin ranar mubahala, azumin ranakun Alhamis da Juma'a, azumin ranar Idin Noruz da azumin rabin watan Jima Ula.[45]

Hukunce-hukuncen Azumi

Abubuwa Da Suke Karya Azumi

Babban labari: Abubuwa Da Suke Karya Azumi

Bisa hukunce-hukuncen fiƙihu, yin wasu ayyuka a lokacin azumi ba ya halatta:

  1. Ci Da Sha
  2. Jima'i
  3. Yi wa Allah ƙarya, Manzon Allah da Imamai Ma'asuma
  4. Shigar da ƙura mai kauri cikin maƙogoro
  5. Zama da janaba, haila da nifasi har zuwa kiran sallar asubahi
  6. Istimna'i
  7. Imala (Wanke hanji ta hanyar shigar da magani ko ruwa a ta cikin dubura domin wanke hanji)
  8. Nutsar da baki ɗayan kai cikin ruwa[Tsokaci]
  9. Amai
  10. Niyyar karya azumi ko kuma niyyar aikata abin da yake karya azumi.[46]

Abubuwan Da Suke Makaruhi A Azumi

A cewar malaman fiƙihu, yin ba'arin ayyuka halin azumi makaruhi ne: daga cikinsu akwai: shafar mata da sumbatar ta, shafa kwalli, duk wani aiki da zai raunana mutum, shaƙar ƙamshin fulawowi, jiƙa tufafi, duk wani abu da zai jawo jini cikin baƙi, misalin cire haƙori da kurkurar ruwa ba tare da wani dalili na hankali ba.[47]

Mutanen Da Bai Kamata Su Yi Azumi Ba

Azumin watan Ramadan wajibi kan dukkanin mukallafi, sai idan ya kasance ɗaya daga cikin waɗannan mutane:

  1. Wanda sakamakon tsufa ba zai iya yin azumi ba, ko kuma akwai wahala gare shi; Na'am idan wahala ce kaɗai to duk rana guda zai bayar da mudun abinci ga talaka.[48]
  2. Mara lafiyar da yaƙe yawan jin ƙishirwa kuma ba zai iya jurewa ƙishirwar ba, ko kuma akwai wahala gare shi cikin jurewar; a hali na biyu ko wace rana zai bayar da mudu ɗaya na abinci ga talaka.[49]
  3. Mai ciki ko mai shayarwa wace take da matsalar ƙarancin ruwan nono, yin azumi zai cutar da ɗanta ko ita kanta; za ta bayar da mudun abinci ga talaka ga ko wace rana guda, sannan ta rama azumin.[50]
  4. Waɗanda sakamakon raunin jiki ba zai iya jurewa azumi ba ko akwai cutuwa a gare shi; rama azumi wajibi ne a kansa, idan bai iya ba har wani Ramadan ya zagayo, wajibi a ko wace rana ya bayar da mudun abinci ga talaka..[51]
  5. Matafiyi[Tsokaci 3] da zai zauna a garin da ya je ƙasa da kwanaki goma[52] Na'am bafatake (Mai yawan tafiye-tafiye) da mutanen da suke misalin direba da sana'arsu shi ne tafiye-tafiye an togace su daga wannan hukunci.[53]

Shan Ruwa Da

Babban labarun: Buɗa Baki da Abincin Buɗa Baki
Taron cin abincin buɗa baki a Haramin Imam Rida (A.S)

Ana kiran shan ruwa ko buɗa baki da Ifɗar [54]Bisa mahangar malaman fiƙihu na Shi'a, wajibi ne mai azumi ya kame bakinsa har zuwa magariba ta shari'a[55] Bisa riwayoyi, mustahabbi ne karanta addu'a da suratul ƙadri yayin buɗa baki[56] haka nan a yi buɗa baki da ruwa, madara da dabino.[57] Bisa riwayoyi, kyautar abincin buɗa baki ga masu azumi yana da falala.[58] Bisa abin da ya zo cikin huɗubar Sha'abaniyya daga Annabi (S.A.W) ladan kyautar abincin buɗa baki ga mumini guda ɗaya a watan Ramadan daidai yake da ƴantar da bawa, yana janyo samun gafarar zunubai.[59]

Ramuwa Da Kaffarar Azumi

  • Wanda azumin watan Ramadan ya wajaba a kansa amma bai ɗauka ba, wajibi ne ya rama.[60] Ramuwar azumi ba wajibi fauri (Wajibi na nan take) ba ne, amma dai wajibi a rama kafin zagayowar shekara.[61]
  • Wanda sakamakon rashin lafiya bai samu damar yin azumi ba, har wani Ramadan ɗin ya zagayo, ba wajibi ba ne sai ya rama, amma wajibi ne kan ko wace rana guda ɗaya ya ba da mudun abinci abinci (Giram 750) ga talaka.[62]
  • Wanda da gangan ba tare da wani uzuri na shari'a ba, ya ƙi yin azumi, to ƙari kan ramuwa, wajibi ne ya bayar da kaffara;[63] Kaffarar ita ce ciyar da talakawa guda sittin ko kuma azumin wata biyu ajere, alal aƙalla ba zai huta ba sai ya jera kwanaki 31 a jere.[64]
  • Idan aka jinkirta ramuwa ba tare da uzuri ba har wani Ramadan ya zagayo, kaffarar jinkirtawa ga ko wace rana ɗaya za a ba da mudu ɗaya na abinci.[65]
  • Idan aka karya azumi da aikin haramun misalin shan giya ko zina, wajibi ne a yi kaffarar jam'i, ma'ana ko wace rana ɗaya a yi azumi sittin kuma a ciyar da talakawa sittin.[66] Na'am Sayyid Ali Husaini Sistani yana tafi kan cewa yin kaffarar jam'i ta kasance bisa ihtiyadi na mustahabbi.[67]

Haramcin Karya Azumi A Cikin Jama'a

Babban labari: Bayyanar Da Ƙin Yin Azumi Da Gangan

A cikin fiƙihun muslunci, haramun ne bayyana karya azumin watan Ramadan, kuma ana ladabtar da wanda ya aikata.[68]

Darajojin Azumi

An ambaci wasu darajojin azumi: gama-garin azumi, azumi na musamman da azumi na musamman ɗin musamman.[69]

  • Gama-garin azumi, shi ne kame baki daga ci da sha da kuma nesantar jima'i da kiyaye ladubba na zahiri.[70]
  • Azumi na musamman, kiyaye kunnuwa, idanu, harshe, hannu da ƙafa da sauran gaɓoɓin jiki daga zunubi.[71]
  • Azumi na musamman ɗin musamman, shi ne mutum ya nesanta kansa daga damuwar daniya da adonta, sai idan al'amuran duniya sun kasance sharer fage zuwa ga addini.[72] A cikin maganganun Imam Ali (A.S) ishara ta zo game da azumin gangar jiki (Barin ci da sha bisa zaɓi) da azumin ruhi (Kiyaye mariskai daga aikata zunubi da tsaftace zuciya daga miyagun abubuwa) da azumin zuciya.[73]

A cikin hadisai, ya zo cewa azumi na haƙiƙa shi ne ƙauracewa duk abubuwan da Allah ba ya so[74] shi ne azumin da kunne da idanu da fatar jiki suke yi,[75] Haka nan azumin zuciya ya gaban azumin harshe, shi kuma azumin harshe yana gaban azumin ciki.[76]

Nazarin Litattafai

An yi rubuce-rubuce masu cin gashin kansu game da azumi, galibi suna bayani ne game da hukunce-hukuncen azumi, ba'arin rubuce-rubucen su ne kamar haka:

  • Assaumu Fil Ash-shari'atil Al-Islamiyya Al-garra, na Jafar Subhani, kamfanin Mu'assasatu Imam Sadiƙ (A.S) suka buga shi.
  • Nure Malakut Ruze, na Sayyid Muhammad Husaini Husaini Tehrani, bugun Intisharat Maktab Wahayi
  • Ahkame Ruze, na Muhammad Husaini Falah Zade, bugun Amir Kabir.
  • Ahkam, Asrar Wa Fawa'id Ruze, na Muhuyid-dini Mastu game da hukunce-hukuncen azumi a mahangar fiƙihun shafi'iyya, ya kuma ƙunshi bayani fa'idoji da bahasosin tarihi game da azumi.
  • Ruze Mi Tawanad Zindagiyet Ra Najat Dehad, na Harburat. Shaltun. Tarjamar Masha Alah Farkhande, bugun Nasle Nowandish.
  • Ahkame Ruze: Sharayid Ruze, Mufaɗɗirat Ruze, ƙaza Wa Kaffare, Kulliyar Baƙirul Uum (A.S) ta buga cikin mujalladi biyu.
  • Ruze Darmane Bimarhaye Ruh Wa Jism, na Husaini Musawi Ra bugun ofishin Intisharat Islami.

Bayanin kula

  1. ↑ Meshkini, Mustlahatul Fikihi, 2013, shafi. 363.
  2. ↑ Meshkini, Mustlahatul Fikihi, 2013, shafi. 363.
  3. ↑ Tabataba'i, Ta'alimul Islam, 2008, shafi. 272.
  4. ↑ Yazdi, Al-Urwa Al-Wuthqa, 1421 AH, juzu'i. 3, shafi. 521
  5. ↑ Najafi, Jawaher al-Kalam, 1404 AH, juzu'i. 16, shafi. 181.
  6. ↑ Duba: Kulayni, Al-Kafi, 1407 AH, Juzu'i. 2, shafi na 18-24 da Juzu'i. 4, shafi . 62.
  7. ↑ Majlisi, Bihar al-Anwar, 1403 AH, juzu'i. 93, shafi. 257, fitowa ta 14.
  8. ↑ Saduq, Man La Yahhadrah al-Faqih, 1413 AH, juzu'i. 2, shafi. 118 AH, 1892.
  9. ↑ Duba Tabataba'i, Al-Mizan, 1417H, juzu'i. 2, shafi. 8; Makarem Shirazi, Tafsir al-Numno, 1374 AH, juzu'i. 1, shafi na 623-624.
  10. ↑ Saduq, Illal al-Shara'i', al-Muktabah al-Haidariyyah, juzu'i. 2, shafi. 378.
  11. ↑ Saduq, Illal al-Shara'i', al-Muktabah al-Haidariyyah, juzu'i. 2, shafi. 378.
  12. ↑ Duba Ayoun Akhbar al-Rida, 1378 AH, juzu'i. 2, shafi. 116.
  13. ↑ Suri Laki, "Falsafe Wujub Ruze," shafi na 32-33.
  14. ↑ Nahj al-Balagha, editan Subhi Saleh, Hikmat 252, shafi. 512.
  15. ↑ Saduq, Man La Yahadara al-Faqih, 1413 AH, juzu'i. 2, shafi. 75, AH 1774.
  16. ↑ Kulayni, Al-kafi, 1407 AH, juzu'i. 4, shafi. 62, da h. 1; Ibn Shu'bah, Tuhf al-Uqol, 1363 AH, shafi. 258.
  17. ↑ Al-Kulaini, Al-Kafi, 1407H, juzu'i. 2, shafi. 510.
  18. ↑ Ravandi, Al-Dawat, 1366, juzu'i na 1, shafi na 27.
  19. ↑ Payandeh, Nahj al-Fasaha, 1387, shafi. 547, 1854.
  20. ↑ Tabarsi, Makarem al-Akhlaq, 1412 AH, shafi. 51.
  21. ↑ Al-Kulaini, Al-Kafi, 1407H, juzu'i. 4, shafi. 62.
  22. ↑ Saduq, Man LaYahadaral Faqih, 1413 AH, juzu'i. 2, shafi. 75, AH 1773.
  23. ↑ Nuri, Mustadrak al-Wasa'il, 1408H, juzu'i na 7, shafi na 400.
  24. ↑ Javadi Amoli, TafsirTasnim, 2010, juzu'i. 9, shafi. 288.
  25. ↑ «کاهش ۵ تا ۳۳ درصدی جرایم در ماه رمضان»، Shafin labarai na Aftab.
  26. ↑ Rezayi، «روزه‌داری و سلامت از نگاه پزشکی»، Shafin isar da bayanai na Hauza.
  27. ↑ Rezayi«روزه‌داری و سلامت از نگاه پزشکی»،Shafin isar da bayanai na Hauza.
  28. ↑ Duba: Tabataba'i, Al-Mizan, 1390 AH, Juzu'i. 2, shafi na 7 da 8.
  29. ↑ Duba: Safre Khuruj, Fasali 34, aya ta 28; Kitabe 2 Samo’il, Fasali 12, aya ta 16; Kitabe 2 Tawarikh, fasali 20, aya ta 3.
  30. ↑ Linjil Luka, Fasali na 2, aya ta 37, Fasali na 4, aya ta 2 da Fasali na 5, aya ta 34.
  31. ↑ Safre Tasyine, Fasali ta 9, aya ta 9.
  32. ↑ Duba: Tabataba'i, Al-Mizan, 1390 AH, Juzu'i. 2, shafi. 7.
  33. ↑ Suratul Maryam, aya ta:26.
  34. ↑ Misali, duba: Majlisi, Bihar al-Anwar, 1403 AH, juzu'i. 13, shafi. 427 da juzu'i. 17, shafi. 292.
  35. ↑ Duba: Tabataba'i, Al-Mizan, 1390 AH, Juzu'i. 2, shafi. 7.
  36. ↑ Qomi, Waqaii al-Ayyam, 2010, shafi. 495.
  37. ↑ Yaqubi, Tarikh Yaqubi, Dar Sader, juzu'i. 2, shafi. 42.
  38. ↑ Suratul Baqarah, aya ta 183-185 da ta 187.
  39. ↑ Tabarsi, Jawami'ul al-Jami'. Jama'i al-Modaresin, vol. 1, shafi. 106; Hurr Amili, Wasa’il al-Shi’a, 1409 AH, juzu’i. 7, shafi. 81.
  40. ↑ Tabataba'i Yazdi, Al-Urwa Al-Wuthqa, 1420 AH, juzu'i. 3, shafi. 658.
  41. ↑ Naraqi, Tazkirat al-Ahbab, 2004, shafi. 104.
  42. ↑ Tabataba'i Yazdi, Al-Urwa Al-Wuthqa, 1420 AH, juzu'i. 3, shafi na 661-663.
  43. ↑ Naraqi, Tazkirat Al-Ahbab, 2004, shafi. 104.
  44. ↑ Tabataba'i Yazdi, Al-Urwa Al-Wuthqa, 1420 AH, juzu'i. 3, shafi na 660-661.
  45. ↑ Tabataba'i Yazdi, Al-Urwa Al-Wuthqa, 1420 AH, juzu'i. 3, shafi na 658-660.
  46. ↑ Tabataba'i Yazdi, Al-Urwa Al-Wuthqa (Mahashi), 1419 AH, juzu'i. 3, shafi na 541-577; Imam Khumaini, Tauzihul al-Mas'eel (Mahashi), 1424H, juzu'i. 1, shafi. 891.
  47. ↑ Muassasatu Da'iratil Al-marif Fiqhi Islami, Farhange Faiqhe Farsi. 2006, juz. 4, shafi na 171-172.
  48. ↑ Imam Khumaini, Tauzihul Al-masa'il (Mahashi), 1424H, juzu'i. 1, shafi 955, 1725 AD.
  49. ↑ Imam Khumaini, Tauzihul Al-masa'il (Mahashi), 1424H, juzu'i. 1, shafi 956, 1727 AD.
  50. ↑ Imam Khumaini, Tauzihul Al-masa'il (Mahashi), 1424H, juzu'i. 1, shafi 957-958, 1728 AD.
  51. ↑ Imam Khumaini, Istifta'at, juzu'i. 1, shafi na 333, Q.88«نظر مراجع عظام تقلید پیرامون روزه‌داری با ضعف جسمانی»، برگزاری رسمی حوزه..
  52. ↑ Imam Khomeini, Tauzihul al-Mas'eel (Mahashi), 1424H, juzu'i. 1,shafi. 951, 1714 da 1723 AD.
  53. ↑ Imam Khomeini, Tauzihu al-Mas'eel (Mahashi), 1424H, juzu'i. 1, shafi. 701.</ ref
  54. ↑ Muassasatu Da'irati Fiqhe Islami, Farhange Fiqhe Farsi, 2006, juzu'i. 1,shafi 624.
  55. ↑ Imam Khumaini, Tauzihul Al-masa'il (Mahashi), 1424H, juzu'i. 1, shafi na 880.
  56. ↑ Hurrul Amili, Wasa’il al-Shi’a, 1409 AH, juzu’i. 10, shafi na 147-151.
  57. ↑ Hurrul Amili, Wasa'il al-Shi'a, 1409 AH, juzu'i. 10, shafi na 156-161.
  58. ↑ Duba: Kulayni, Al-Kafi, 1407H, juzu'i. 4, shafi na 68 da 69; Saduq, Man La Yahadhrul Al-Faqih, 1413 AH, juzu'i. 2, shafi na 134 da 135.
  59. ↑ Sadouq, Ayoun Akhbar al-Reza (AS), 1378 AH, Vol. 1,shafi 296.
  60. ↑ Tabataba'i Yazdi, Al-Urwa Al-Wuthqa (Mahashi), 1419 AH, juzu'i. 3, shafi na 635-637; Imam Khumaini, Tahrir Al-Wasilah, Darul Ilm, juzu'i. 1, shafi. 298.
  61. ↑ Tabataba'i Yazdi, Al-Urwa Al-Wuthqa (Mahashi), 1419 AH, juzu'i. 3, shafi. 639; Imam Khumaini, Tahrir Al-Wasilah, Darul Ilm, juzu'i. 1, shafi. 298.
  62. ↑ Tabataba'i Yazdi, Al-Urwa Al-Wuthqa (Mahashi), 1419 AH, juzu'i. 3, shafi na 640-641; Imam Khumaini, Tahrir Al-Wasilah, Dar Al-Ilim, juzu'i. 1, shafi. 299.
  63. ↑ Imam Khumaini, Tauzihul Al-masa'il (Mahashi), 1424H, juzu'i. 1, shafi na 926; Mu'assasatu Da'iratil Al-marif Fiqhe Islami, Farhange Fiqhe Farsi, 1385H, juzu'i. 4, shafi. 169.
  64. ↑ Imam Khumaini, Tauzihul Al-masa'il (Mahashi), 1424H, juzu'i. 1, shafi na 928-929; Imam Khumaini, Tahrir al-Wasilah, Darul-ilm, juzu'i. 1, shafi na 289.
  65. ↑ Imam Khumaini, Tahrir al-Wasilah, Darul-ilm, juzu'i. 1, shafi. 298.
  66. ↑ Imam Khumaini, Tauzihul Al-masa'il, 1426 Hijira, shafi. 344.
  67. ↑ Sistani,Tauzihul Masa'il, 2014, shafi na 298-299.
  68. ↑ Yazdi, Al-Urwa Al-Wuthqa, 1420 AH, juzu'i. 3, shafi. 521.
  69. ↑ Ansari, Irfane Islami, 2007, juzu'i. 6, shafi. 272.
  70. ↑ Ansari, Irfane Islami, 2007, juzu'i. 6, shafi. 272.
  71. ↑ Ansari, Irfane Islami, 2007, juzu'i. 6, shafi. 272.
  72. ↑ Ansari, Irfane Islami, 2007, juzu'i. 6, shafi. 272.
  73. ↑ Amdi, Ghurar al-Hekam, 1410 AH, shafi. 423.
  74. ↑ Ibn Abi al-Hadid, Sharhu Nahjul al-Balagha, 1404 AH, juzu'i. 20, shafi. 299, da h. 417.
  75. ↑ Al-Kulaini, Al-Kafi, 1407H, juzu'i. 4, shafi. 87.
  76. ↑ Tamimi Amdi, Ghurar al-Hekam wa Durar al-Kalam, 1410 AH, shafi. 423, h. 80.

Tsokaci

  1. ↑ Bisa abin da ya zo a Tafsiraim, abin nufi da azumin Zakariyya da Maryam a ciin kur'ani shi ne Azumin Shiru. (Allameh Tabataba'i, Al-Mizan, Ismaili Publishing House, Juzu'i na 2, shafi na 7.)
  2. ↑ Karaha a nan yana nufin samun lada kaɗan (Ṭabaṭaba'i Yazdi, al-Urwat al-Wuthqa (maḥashī), 1419 H., j. 3, sh. 521)
  3. ↑ A shari’ar Musulunci, matafiyi shi ne wanda nisan tafiyarsa ya kai akalla nisan Farsaki takwas (kilomita 41, zuwa da dawowa); (Imam Khomeini, Tawzihul al-Mas’eel (Muhashshi), 1424 AH, juzu’i na 1, shafi na 684, miladiyya 1272).

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«نظر مراجع عظام تقلید پیرامون روزه‌داری با ضعف جسمانی»، خبرگزاری رسمی حوزه، Ranar shigarwa: Yuli 6, 2014, kwanan wata: Mayu 6, 2020.
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