Bada'u

Ƙara hanyoyin mahaɗar
Daga wikishia

Bada'u (Larabci: البداء) shi ne Allah ya bayyanar da wani al'amari saɓanin abin da mutane suke jira daga gare shi, bada'u aƙida ce da shi'a kaɗai suka keɓantu da ita, a ra'ayin malaman imamiyya bada'u cikin al'amuran halittu daidai yake da nasakh a shari'a ma'ana goge hukunci da ya gabata da sabon hukunci.

Ba'arin malaman ahlus-sunna suna ganin cewa Imani da shi'a suke yi da aƙidar bada'u yana lazimta jingina jahilci da nadama ga Allah, a fahimtarsu suna fassara aƙidar bada'u da ma'anar cewa da farko Allah yana da ilimi kan wani abu sai dai kuma daga baya sai wani abu daban ya bayyana gare shi saɓanin abin da yake da ilimi kansa.

Malaman shi'a imamiyya sun watsi da wannan fassara da ahlus-sunna suka yi game da aƙidarsu ta bada'u, tare da jingina da riwayoyi na imaman shi'a suna ɗaukar jinginawa Allah jahilci da nadama a matsayin kafirfi. Suna cewa jingina bada'u ga Allah yana da ma'anar cewa Allah bisa ƙudura da zaɓin da yake da shi ne yake goge abin da ake jira da tsammani ya tabbatar da sabon al'amari, kuma shi Allah masani ne game da duk wani abu da yake faruwa.

Cikin riwayoyi an yi bayanin kufaifayin Imani da bada'u, misalin samar da fata cikin zukatan muminai, damuwa da yin ayyukan ibada misalin addu'a da tawassuli da ƙarfafa Imani da karɓuwar tuba da samun gafarta zunubai.

Sanin Ma'anar Bada'u Da Kuma Matsayinsa

Bada'u isɗilahi ne a ilimin kalam da yake da ma'anar Allah bayyanar da wani al'amari saɓani abin da ya kasance a zahiri, a haƙiƙa a cikin bada'u Allah ya na goge al'amari da ya kasance da farko ya tabbatar da na biyu, na'am yana da ilimi daga dukkanin abubuwa biyun.[1]a bayanin Shaik Mufid, bada'u shi ne Allah ya bayyanar da wani abu saɓanin abin da galibin mu ka kasance muna jira da tsammanin faruwarsa.[2] Ana ɗaukar aƙidar bada'u matsayin aƙida da ƴan shi'a kaɗai suka keɓantu da ita daga sauran musulmi.[3]

Dangantakar Bada'u Tare da Nasakh (Goge Shari'a)

Mir Damdad a cikin littafin Nibras Az-ziya ya ce shi bada'u cikin al'amuran halitta ya yi kama da nasakh cikin hukunce-hukuncen shari'a.[4] a cewar Muhammad Husaini Kashiful Giɗa a cikin littafin Aslul Shi'a Wa Usuliha, kamar dai yadda Allah bisa ba'arin sirrika da maslahohi yake goge hukunci ya tabbatar da sabon hukunci a gurbin wanda ya goge, haƙiƙa a cikin duniyar halittu ma wani lokaci ya kan yi irada ya bayyanar da wata haƙiƙa ta halitta me yafi yawa daga samun mala'iku sun sanar da Annabi faruwar wani abu a gobe shi kuma Annabin ya gayawa al'ummarsa abin da ya ji daga mala'iku amma kuma daga baya bisa la'akari da maslahohi da wasu dalili da ba wanda ya san su sai Allah, wannan abu ya zamana bai faru ba ko kuma a canja shi da wani abun daban, wannan shi ne dai abin da ake kira da bada'u.[5]

Saboda haka ake cewa faɗaɗuwar bada'u cikin riwaya ya na haɗowa da cikin al'amuran halitt, misalin jinkirta mutuwa wani mutum sakamakon sadar da zumunci, ko gaggauta mutuwar wani sakamakon zunaban da yake aikatawa, haka kuma yana haɗowa da al'amuran shari'a misalin nasakh da goge addinan da suka gabata ku kuma ba'arin hukunce-hukunce misalin canja alƙibla baitul muƙaddas zuwa ɗaƙin ka'aba.[6]

Muhimmancin Bada'u A Wurin Shi'a

Bada'u yana da matsayi na musamman cikin aƙidun shi'a.[7] a cewar Jafar Subhani, ya yi ƙaranci ka samu littafi da talifin shi'a cikin ilimin kalam da falsafa babu bahasi game da wannan aƙida ta bada'u, da wannan ne malaman shi'a suka rubutu litattafai da risaloli masu yawan gaske kan wannan maudu'i[8] Agha Buzurg Tahrani cikin littafinsa Az-zari'a ya kawo litattafai da risaloli ɗaiɗai har guda 25 da aka rubuta su kan bahasin maudu'in bada'u.[9]

Cikin madogaran riwaya na shi'a, an tattaro riwayoyi da suke da alaƙa da mas'alar bada'u cikin babuka masu cin gashin kansu, alal misali Kulaini cikin littafinsa Al-kafi ya ware babi guda mai suna "babul bada'u" da cikinsa ya tattaro dukkanin riwayoyi da suke magana game da bada'u, adadin su riwayoyi goma sha shida.[10] Shaik Saduƙ shi ma cikin littafinsa At-tauhid ya keɓance babi guda kan mas'alar bada'u cikin wannan babi ya kawo riwayoyi guda goma sha ɗaya.[11] Allama Majlisi shi ma cikin Biharul Al-anwar ya kawo riwayoyi 70 cikin wannan babi, kuma ƙari kan riwayoyin da ƙarara aka yi amfani da lafazin bada'u cikin su, ya kawo wasu riwayoyi cikin babin amsa addu'a da ƙimar yin sadaƙa ya tattara su a wutsiyar wannan babi da ake jingina da su kan tabbatar da bada'u.[12]

Bada'u yana cikin mas'aloli waɗanda Imani da su kamar yadda ya zo cikin wasu riwayoyi an ƙarfafa umarni da kuma muhimmancin imani. A wata riwaya daga Zurara da ya naƙalto ta daga ɗaya daga cikin Imamai biyu ma'ana Imam Baƙir (A.S) ko Imam Sadiƙ (A.S), kamar haka: «مَا عُبِدَاللَّهُ بِشَيْ‌ءٍ مِثْلِ الْبَدَاءِ؛ (Ba a taɓa bautawa Allah da wani abu misalin aƙidar bada'u).[13] haka nan cikin wata riwaya da Hisham Ɗan Salim ya naƙalto daga Imam Sadiƙ (A.S) ya zo cewa: «مَا عُظِّمَ اللَّهُ بِمِثْلِ الْبدَاءِ "Wani mutum bai girmama Allah ba misalin girmama shi da aƙidar bada'u"[14]

Suka Kan Aƙidar Bada'u

Ba'arin malaman ahlus-sunna misalin Abdullahi Ɗan Ahmad Ka'abi Balkhi[15] (Wafati: 319. h. ƙ) mutakallim kuma malamin tafsiri mu'utazili da Fakhrur Razi[16] sun ɗauki mahangar shi'a game da bada'u matsayin abin da yake lazimta dangantawa Allah jahilci da canji cikin ilimi, wanda haka shi ne sababin da ya sanya ba'arin malaman wahabiyawa suke suka kan imamiyya.[17] a imaninsu, bada'u a mahangar imamiyya yana da ma'ana kamar misalin ace wani ya kasance kan wani ra'ayi nasa, kuma kan wannan ra'ayi yana so ya yi wani aiki, daga kuma sai ra'ayinsa ya canja sakamakon sauya ra'ayi da ya yi sai niyyarsa kan wannan aiki da ya so yinsa ita ma ta canja, duka haka ta faru sakamakon jahiltar maslahohin al'amura ko kuma nadama daga aikata aikin da ya yi niyyar aikatawa da ya fasa aikata shi.[18]

Imamiyya cikin bada amsa suna cewa wannan sura da aka kawo kan bada'u kaɗai yana faruwa ne kan ɗan Adam, kuma jingina shi ga Allah yana lazimta kafirci.[19] cikin wasu riwayoyi da aka naƙalto daga Imaman shi'a an yi watsi da wannan surantawa daga bada'u cikin haƙƙin Allah.[20] misali, cikin wata riwaya da aka naƙalto daga Imam Sadiƙ (A.S):

  • Duk wanda ya raya cewa wani abu ya sabo ya bayyana ga Allah sakamakon nadama, a wurin mu wannan mutumi ya kafirta da Allah mai girma.
  • Babu wani abu da yake bayyana ga Allah face gabanin bayyanar sa Allah ya san ilimin wannan abun.[21]
  • Babu wani abu da yake bayyana ga Allah daga sakamakon jahiltar wannan abun.[22]

Saɓanin Firƙoƙin Muslunci Kan Bada'u Saɓani ne Na Lafazi

Shaik Mufid ya tafi kan cewa saɓani da sauran firƙoƙin musulmi suke da shi tare da imamiyya cikin mas'alar bada'u saɓani ne a lafazi; saboda babu wata firƙa daga firƙoƙin musulmi da take inkarin cewa Allah ya yi nasakh da goge addinai da hukunce-hukuncen da suka gabaci muslunci, ko kashe wanda ya raya, ko kuma talauta wanda ya wadata shi da dukiya.[23] malamin ya yi amanna dukkanin waɗannan abubuwa da ya ambata su ne dai bada'u da ake magana wanda cikin ayoyi da riwayoyi aka yi ishara zuwa gare shi, babu wani musulmi yake inkarin waɗannan abubuwa.[24] Sayyid Muhammad Husaini Ɗabaɗaba'i shi ma ya tafi kan cewa wannan saɓani da aka samu tsakanin firƙoƙin musulmi saɓani ne a cikin lafazi, ya yi Imani cewa da za a sanya zurfafa tunani tare da lura cikin wannan mas'ala babu saɓani da zai rage da kankin kansa shi saɓanin zai tattara kayansa ya tafi.[25]

Cikin madogaran ahlus-sunna na riwaya nan ma akwai riwayoyi da aka naƙalto waɗanda a cikinsu aka yi maganar kan mas'alar bada'u ƙarara.[26] haka nan riwayoyin da aka naƙalti game da tasirin sadar da zumunci da kuma amsa addu'a riwayoyi ne da suke shiryarwa kan mas'alar bada'u.[27]

Imam Sadiƙ (A.S):

إِنَّ لِلَّهِ عِلْمَیْنِ: عِلْمٌ مَکْنُونٌ مَخْزُونٌ لَا یَعْلَمُهُ إِلَّا هُوَ، مِنْ ذَلِکَ یَکُونُ الْبَدَاءُ و عِلْمٌ عَلَّمَهُ مَلَائِکَتَهُ وَ رُسُلَهُ وَ أَنْبِیَاءَهُ فَنَحْنُ نَعْلَمُهُ؛

Tarjama: Allah yana da ilimomi guda biyu, ɓoyayyen ilimi da babu wanda ya san shi sai shi kaɗai, daga wannan ilimi ne bada'u yake kasancewa da kuma ilimi da ya sanar da mala'iku da manzanninsa da annabawansa mu ma mun san wannan ilimi.

Kulaini, Al-kafi, bugun shekara ta 1407 h. ƙ. j 1 shafi na 147

A mahangar Imamiyya jinginawa Allah bada'u ba ya lazimtar canji cikin iliminsa da iradarsa.[28] wasu daga malaman imamiyya misalin Allama Majlisi da Sayyid Muhammad Husaini ɗabaɗaba'i tare da jingina da aya ta 39 suratul ra'ad [Tsokaci 1] da kuma wasu riwayoyi da aka naƙalto su a wutsiyar wannan aya.[29] suna kan Imani da cewa Allah ya halicci allo guda biyu bakiɗayan abubuwa da za su faru a duniya ya rubuta su cikin waɗannan alluna guda biyu: ɗaya ana kiransa Lauhul Mahfuz wanda babu sauyi da canji da yake faruwa a cikinsa; ɗayan kuma ana kiransa da Lauhul Mahawi wal Isbat wanda cikinsa ne Allah yak e rubuta abu daga baya bisa maslaha sai ya goge wannan abu da ya rubuta da farko ya maye gurbinsa da wani abun da daban, kuma haƙiƙa Allah yana da ilimi game da abu na farko da na biyu da maye gurbin na farko da shi, alal misali ta yiwu Allah bisa maslaha da hikima da shi kaɗai yake da sani kanta, ya rubuta wani mutum zai rayu tsawon shekaru hamsin, lokacin da wannan mutumi ya sadar da zumunci ko ya bada sadaƙa, Allah zai goge waɗannan shekaru hamsi da ya rubuta masa yam aye gurbinsu da wasu shekarun mafi tsayi daga hamsin, ko kuma akasin haka misalin idan ya yanke zumunci ko ya aikata wani zunubi sai a rage shekarunsa daga hamsin zuwa ƙasa haka. Imamiyya sun tafi kan cewa Allah yana da ilimi kan wannan canji da ya afku cikin lauhu mahawi wal isbat kan abin da ya gabata da sabon da aka maye gurbi da shi, kuma suna kiran hakan da suna bada'u.[30]

Jawadi Amoli ɗan shi'a malamin tafsirin kur'ani kuma masanin falsafa yana cewa bada'u baya faruwa cikin ilimin zatin Allah; bari dai yana faruwa cikin da'irar ilimi fi'ili na Allah ma'ana ilimin aiki,[31] a cewar malamin ilimin zati azali da abadi bay karɓar canji, amma ilimin fi'ili ainahin aiki fararre abu ne da yake karɓar canji.[32]

Bada'u Ba Ya Lazimta Dangantawa Allah Jahilci

Mulla Salihu Mazandarani daga malaman imamiyya y ace ilimin Allah azali bai da farko kuma bai da ƙarshi, tun da farko ya san cewa abu kaza a lokaci kaza sakamakon ƙarewar maslahar da take tattare da shi za a goge shi, ko kuma lokacin da maslahar wannan abu ta ƙara dawowa Allah zai samar da wannan abu a zamaninsa saɓanin yadda wani yake Imani da wannan abu, alal misali da wani zai ce yau Allah ya san wani abu wanda a da bai san shi ba, to haƙiƙa wannan mutumi ya kafirta da Allah maɗaukakin sarki.[33]

A cewar Abdullahi Jawadi Amoli, Allah ta'ala yana ilimi na shuhudi kan abubuwa tun azal har zuwa Abadan abidina, kuma yana da tsinkaye kan duk wani canji a cikin ko wace gaɓa daga tafiyarsu, abin da zai faru da abin da za a goge shi nan gaba duk yana sani da tsinkaye kansu bakiɗaya, saboda haka, a wurin Allah fa babu batun bijiro da maganar bada'u (bayyana) bari dai Ibda'u ne (bayyanarwa), ma'ana yana bayyana da abin da bai kasance bayyananne ba wurin ɗan Adam.[34]

Ba'ari Daga Samfuran Bada'u Da Ya Faru A Tarihi

Ba'arin misalsalai da samfuran bada'u da suka faru kan asasin rahotannin ayoyin kur'ani da riwayoyi, su ne cikin wannan sharhi kamar haka:

  • Bisa aya ta 98 suratul yunus, rashin ɗa'a da biyyar mutanen Annabi Yunus ya zama sababin saukar azabar Allah a kansu, yayin da Annabi Yunus ya fahimci cewa ba za su shiriya ba kuma sun cancanci azabar Allah sai ya fita daga garin ya bar su, sai dai cewa ɗaya daga cikin masana a cikin wannan al'umma yayin da ya ga kufaifayin azabar Allah sai ya yi sauri ya tara mutanen garin ya basu shawarar gaggauta tuba ga Allah, sai suka karɓi shawararsa suka tuba, sai Allah ya ɗauke musu wannan azaba da alamomin ta da kufaifaiyin ta suka fara bayyanuwa.[35]
  • Kan asasin aya ta 102 suratul safat, lokacin da aka umarci Annabi Ibrahim da ya yanka ɗansa, sai ya ɗauki Isma'il ya kai shi mayanka domin zartar da umarni da aka bashi; amma lokacin da ya bayyana da dukkanin shirinsa game da zartar da wannan umarni, sai bada'u ya faru ta bayyana cewa tun farko wannan umarni ya kasance jarrabawa domin auna mizanin ɗa'a da sallamawar Ibrahim da ɗansa Isma'il ga umarnin Allah.[36]
  • Bisa aya ta 142 suratul a'araf, da farkon an umarci Annabi Musa ya fita daga cikin mutanensa har tsawon kwanaki talatin, ya tafi wurin da Allah ya masa alƙawari domin karɓar alluna, amma daga baya sai aka ƙara masa da kwanaki goma kan talatin ɗin farko, ya zauna a miƙati fiye da kwanaki talatin domin jarraba bani isra'il.[37]
  • Daga cikin abubuwa da suka faru a tarihin imamiyya da ake danganta su da batun bada'u, ɗaya daga ciki shi ne mutuwar Isma'il babban ɗan Imam Sadiƙ (A.S)[38] na biyu kuma shi ne mutuwar Muhammad babban ɗan Imam Hadi (A.S)[39] waɗanda a rayawar wasu jama'a daga ƴan shi'a Isma'il shi ne zai kasance imami bayan Imam Sadiƙ shi kuma Muhammad Bayan Imam Hadi; amma ta hanyar mutuwarsu a lokacin da mahaifansu suke raye sai bada ya faru ya tabbata cewa wasu daban ne daga ƴa ƴansu za su kasance imamai a bayansu.[40]

Kufaifayin Da Tasirin Imani Da Bada'u

Am ambaci wasu kufaifayi game da Imani da aƙidar bada'u, ba'arinsu sun kasance cikin bayanin da zai zo a ƙasa:

  • Imani da bada'u yana haifar da iƙrari muɗlaƙin ƙudurar Allah da ƙarfafuwa Imani da shi; da bayani cewa ko da ace mashi'ar Allah a keɓantaccen lokaci ta ta'allaƙa ne kaɗai da wani abu a keɓance Allah zai iya canja wannan abu ta yadda zai zamana wannan keɓantaccen lamari bai faru ba cikin wannan ayyanannen lokacin da aka sama masa ko kuma wani abu daban ya faru ba shi ba.[41]
  • Imani da bada'u yana shuka fata cikin zukatan muminai kuma yana zama sababi bayin Allah su ɗamfara fatansu ga Allah cikin neman amsa addu'a da kuma cikin sauran buƙatunsu, tare da yanke fata daga wanin Allah.[42]
  • Inkarin bada'u yana lazimta Imani da ƙaddara da Imani da cewa abin da aka rigaya aka rubuta shi da alƙalamin ƙaddara lallai dole fa sai ya faru, da wannan dalili ake samun kuskuren tunani na cewa dukkanin abin da aka ƙaddara tabbas sai ya faru, saboda haka addu'a, tawassuli, magiya da ƙanƙan da kai gaban Allah da kuma istigfari duka basu da wani amfani,[43] daidai lokacin da babu wani musulmi da ya yi Imani da rashin amfanin yin addu'a.[44]
  • Imani da bada'u yana haifar da ƙarfafuwar aƙidar yadda da karɓuwar tuba da ceto daga Allah da kuma lulluɓe ƙananan zunubai ta hanyar nesantar manyan zunubai.[45]

Mabambantan Mahanga Kan Bada'u Daga Ba'arin Malaman Shi'a

Khawaja Nasirid-dini Ɗusi cikin amsar da ya bayar ga Fakhrur Razi wanda ya yi da'awar cewa shi'a suka ƙagi maganar bada'u[46] ya bashi amsa da cewa shi bada'u bai kasance daga aƙidar shi'a ba, kuma riwaya guda ɗaya rak ce ta zo game da bada'u wace ita kanta wannan riwayar khabarul ahad ce, kuma nau'in wannan riwaya ba ta da inganci a wurin shi'a,[47] Mulla Sadra cikin sharhinsa kan littafin Usulul Al-kafi da Allama Majlisi a cikin littafin Mir'atul Al-uƙul sun bayyana cewa wannan magana ta Nasirid-dini Ɗusi ta faru sakamakon ƙarancin tsinkayensa game da riwayoyin da suke magana kan bada'u.[48]

Tare da haka, Sayyid Muhammad Sadiƙ Ruhani ya tafi kan cewa wannan mahanga ta Khawaja Nasirid-dini ɗusi ta kasance bisa la'akari da fahimtar da Fakhrur Razi ya yi bada'u da yake lazimtar jinginawa Allah jahilci da nadama, sai shi Khajo Nasirid-dini ɗusi ya yi inkari danganta wannan aƙida zuwa ga shi'a.[49] na'am Fadil Miƙdad, malamin fiƙihu mutakallim a shi'a (Wafati: 826. h. ƙ) shi ma yana ganin tushen da bada'u ya ɗoru kansa hadisi ne daga khabarul ahad wanda bisa ƙaddara ingancinsa ana ɗora shi ne kan ma'ana nasakh.[50] malamin ya danganta Imani da bada'u ga ƴan zaidiyya.[51]

Sanin Littafi

Cikin ƙasidar "Amuze Bada' Wa Kitabe Shinasi An" an gabatar da fiye da rubutu da malamai da masu dandaƙe bincike suka runbuta kan mas'alar bada'u.[52] ba'ari daga waɗannan rubuce-rubuce sun kasance kamar haka:

  • Risalar "Ijabatul Ad-du'a Fi Mas'alatil Al-bada", tailfin Sayyid Muhammad Kazim Assar: wannan risala ta ƙunshi bahasosi na falsafa a fagen amsa addu'a da maudu'i da yake da alaƙa da ita, ma'ana bada'u, tare da risaloli guda biyu cikin zirin adadin litattafai ɗauke da take " Salasu Rasa'il Fi Al-hikmati Al-ilahiyya" an rubuta su an kuma buga su.[53]
  • Littafin "Al-bada'u Inda Ash-shi'ati", na Sayyid Ali Allama Fani Isfahani (Rayuwa: 1333-1409. h. ƙ), malamin fiƙihu kuma ɗaya daga cikin almajiran Sayyid Abul Hassan Isfahani: an tarjama wannan littafi zuwa harshen farsi da taken "Bada'u Az Nazre Shi'eh".
  • Littafin "Risalatani Fi Al-bada": wannan littafi ya tattaro gajerun risaloli biyu game da mas'alar bada'u daga malaman fiƙihu guda biyu da nazari kan ilimin kur'ani, su ne Muhammad Jawad Balagi da Sayyid Khuyi.
  • Littafin "Al-bada'u Inda Ash-shi'a Al-imamiyya" tailfin Sayyid Muhammad Kalantar: an buga wannan littafi a shekarar 1975 miladi ta hannun intisharat Jami'atu An-najaf Ad-diniya.
  • Littafin" Al-bada'u Ala Zau'I Al-kitab Wa As-sunnati, talifin Jafar Subhani.

Bayanin Kula

  1. ↑ Tabatabaei, Al-Mizan, 1363, juzu'i na 11, shafi.381.
  2. ↑ Shaykh Mofid, Tas'hihu al-Ithaqad, 1413 AH, shafi na 65-67.
  3. ↑ Rouhani, Al-Jabr and Al-Akhtiyar, 1426 AH, p. 169.
  4. ↑ Mirdamad, Nebras Al-Dia, 1374, shafi na 55-56.
  5. ↑ Kashif al-Ghita, Aslul al-Shia wa usuluha, 1413 AH, shafi na 152.
  6. ↑ Misali, duba Sheikh Sadouq, Al-Tawhid, Est Al-Nashar al-Islami, shafi na 336-336; Sheikh Sadouq, Al-Ithiqadat, 1414H, shafi na 41.
  7. ↑ Sobhani, Al-Bada’u Ala Hodal Al-kitab Wa Sunna, 1392, shafi na 9.
  8. ↑ Sobhani, Al-Bada’u Ala Hodal Al-kitab Wa Sunna, 1392, shafi na 9.
  9. ↑ Aqabzarg Tehrani, Al-Dhari’a ila Tasaneef Shi’a, 1408 AH, juzu’i na 3, shafi na 53-57.
  10. ↑ Kulayni, Al-Kafi, 1407 AH, juzu'i na 1, shafi na 146-149.
  11. ↑ Sheikh Saduq, Al-Tawhid, Islamic Publishing Foundation, shafi na 331-336.
  12. ↑ Allama Majlisi, Bihar al-Anwar, 1403 BC, juzu'i na 4, shafi na 94-122; Zadhoush, “Amuzesh Badā’ wa Katabshnasi An,” shafi na 68.
  13. ↑ Kulayni, Al-Kafi, 1407 AH, juzu'i na 1, shafi 146.
  14. ↑ Kulayni, Al-Kafi, 1407 AH, juzu'i na 1, shafi 146.
  15. ↑ Kaabi Balkhi, Tafsirin Abi Al-Qasim Al-Kaabi Balkhi, 1428H, juzu'i na 2, shafi na 40.
  16. ↑ Fakhr Razi, Al-Tafsir Al-Kabir, 1420 AH, juzu'i na 19, shafi na 52.
  17. ↑ Misali, duba Elahi Zaheer, Al-Shi’a wa Sunnah, 1396H, shafi na 63.
  18. ↑ Kashif al-Ghitah, Asl al-Shia wa Usuluha, 1413 AH, shafi 151; Muzaffar, Aqayid al-imamiyah, 1429 AH, shafi na 48.
  19. ↑ Muzaffar, Aqayid al-imamiyah, 1429 AH, shafi na 48.
  20. ↑ Kulayni, Al-Kafi, 1407 BC, juzu'i na 1, shafi na 148.
  21. ↑ Kulayni, Al-Kafi, 1407 AH, juzu'i na 1, shafi 148.
  22. ↑ Kulayni, Al-Kafi, 1407 AH, juzu'i na 1, shafi 148.
  23. ↑ Sheikh Mufid, Awa'il Al-maqalat fi mazahib wal muktarat 1413 AH, shafi na 80.
  24. ↑ Sheikh Mufid, Awa'il Al-maqalat fi mazahib wal muktarat 1413 AH, shafi na 80
  25. ↑ Tabatabai, Al-Mizan, 1343 AH, juzu'i na 11, shafi na 381-382.
  26. ↑ A ra'ayinsa, ya ruwaito shi Bukhari, Sahihul Bukhari, 1422 AH, juzu'i na 4, shafi na 171; Ahmad, Musnad Ahmad, 1421, juzu’i na 32, shafi na 423.
  27. ↑ Bukhari, Sahihul Bukhari, 1422 AH, juzu'i na 8, shafi na 5 da na 73.
  28. ↑ Tabatabai, Al-Mizan, 1343 AH, juzu'i na 11, shafi na 381.
  29. ↑ Bahrani, Al-Burhan fi Tafsir Al-Qur’an, 1415 AH, juzu’i na 3, shafi na 270.
  30. ↑ Alameh Majlisi, Miryah al-Aqol, 1404 AH, juzu'i na 2, shafi na 132; Tabatabaei, Al-Mizan, 1363, juzu'i na 11, shafi.381.
  31. ↑ Javadi Amoli, Tafsir Tasnim, 2009, juzu'i na 6, shafi 110
  32. ↑ Javadi Ameli, Tafsir Tasnim, 2008, juzu'i na 7, shafi na 358-361.
  33. ↑ Mazandarani, Sharh Usul al-Kafi, 1429 AH, juzu'i na 4, shafi na 246.
  34. ↑ Javadi Amoli, Tafsir Tasnim, 1389, juzu'i na 6, shafi 109-110.
  35. ↑ Tabatabaei, Al-Mizan, 1363, juzu'i na 17, shafi na 166; Makarem Shirazi, Tafsir Namuna, 1374, juzu'i na 10, shafi na 247.
  36. ↑ Makarem Shirazi, Tafsir Namuna, 1374 AH, juzu'i na 10, shafi 248; Subhani, Al-Bada’u Ala Zau'i Al-kitab wa Sunnah, 1392 AH, shafi na 134.
  37. ↑ Makarem Shirazi, Tafsir Namuna, 1374 AH, juzu'i na 10, shafi 248; Subhani,Al-Bada’u Ala Zau'i Al-kitab wa Sunnah, 1392 AH, shafi na 134.
  38. ↑ Saduq, Kitab al-Tawhid, Islamic Publishing, shafi na 336.
  39. ↑ Majlisi, Bihar al-Anwar, 1403 BC, juzu'i na 50, shafi na 240.
  40. ↑ Fani Isfahani, Bada’u Az Nazre Shi’a, 1394 Hijira, shafi na 140-141.
  41. ↑ Alameh Majlesi, Mirya al-Aqool, 1404 AH, juzu'i na 2, shafi na 127 da 131-132.
  42. ↑ Sobhani, Al-Bada’u Al zau'i Al-kitab wa Sunna, 1392, shafi na 59.
  43. ↑ Sobhani, Al-Bada’u Al zau'i Al-kitab wa Sunna, 1392, shafi na 59.
  44. ↑ Sobhani, Al-Bada’u Al zau'i Al-kitab wa Sunna, 1392, shafi na 60.
  45. ↑ Sobhani, Al-Bada’u Al zau'i Al-kitab wa Sunna, 1392, shafi na 59.
  46. ↑ Fakhr Razi, Al-Muhassal, 1411 AH, shafi na 602.
  47. ↑ Khawaja Nasir al-Din Tusi, Takhlis al-Muhassal, 1405 AH, shafi 421.
  48. ↑ Mulla sadra, Sharh Usul al-Kafi, juzu'i na 3, shafi na 179; Allama Majlisi, Mir'atul Al-uqul, 1404 BC, juzu'i na 2, shafi na 123-124.
  49. ↑ Ruhani, Al-Jabru =wa Al-ikhtiyar, 1426H, shafi na 169.
  50. ↑ Fadel Miqdad, Al-Lawa'mi ilahiyya, 1422 BC, shafi na 377.
  51. ↑ Fadel Miqdad, Al-Lawa'mi ilahiyya, 1422 BC, shafi na 377. ↑

Tsokaci

  1. ↑ «یَمْحُو اللَّهُ مَا یَشَاءُ وَیُثْبِتُ وَعِنْدَهُ أُمُّ الْکِتَابِ. Allah yana shafe duk abin da Yake so (daga hukunce-hukunce ko al’amuran duniya) kuma yana tabbatar da duk abin da yake so, a wurinsa uwar littafi yake (Elahi Qomshaei, Tarjameh qur’an be Farsi, shafi na 254).

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