Ceto

Daga wikishia

Ceto (Larabci:الشّفاعة) ɗaya ne daga cikin aƙidun da dukkanin musulmai suka yi tarayya a cikinsa, wanda yake nufi kamun kafa da wani domin zuw aga Allah saboda neman gafararsa da biyan sauran buƙatu, sai dai kuma tare da malaman muslunci suna da saɓani kan ma’anar ceto da iyakarsa. Imamiyya, Murji’a da Asha’ira sun yi imani da cewa ceto yana haɗowa har da masu aikata manya zunubai, na’am a ra’ayin imamiyya kaɗai wanda za su samu ceto sune waɗanda Allah ya yarda da addinin da suke kai, kishiyar wannan magana akwai wasu jama’a misalin mu’utazilawa da zaidiyya da suka tafi kan cewa ceto ba wani abu bane sai ƙaruwar lada da janyo amfani kuma kaɗai ya keɓantu da masu tuba da masu ɗa’a. Malaman muslunci sun yi ittifaƙi cewa Annabi (S.A.W) yana cikin waɗanda za su yi ceto. Imamiyya suna ganin cewa Imamai Ma’asumai (A.S) suma za su yi ceto. Malaman muslunci tare da jingina da wasu riwayoyi da suke zo a madogaran riwaya na shi’a da ahlus-sunna, an naƙalto cewa, Annabawa, shahidai, malaman addini da muminai, mahaddatan kur’ani dukkaninsu suna daga cikin waɗanda za su yi ceto, wasu ba’arin wahabiyawa sun iyakance ceton da Annabi yake da shi a iya lokacin da yake a raye, wannan ra’ayi ya samu suka sosai daga sauran malaman muslunci. Malaman muslunci sun yi ittifaƙi kan cewa ceton masu ceto ba zia haɗo da kafiri da mushriki ba, haka nan kuma a ba’arin riwayoyin Imaman shi'a ya zo cewa masu sakaci da sallah, masu guluwi a cikin addini, azzaluman sarakuna ba za su sami ceton masu ceto ba. Kalmar ceto (Shafa’a) ta zo a wurare 30 cikin kur’ani, cikin ba’arin ayoyiya zo da cewa Allah kaɗai yake da ceto, sai cai cewa kuma a wata ayar Allah ya bawa Annabawa da sauran wasu mutane izini cikin yin ceto, an yi rubuce-rubuce kan batun ceto, littafin (Ash-Shafa’atu fil Al-Kitab was-Sunna) na Jafar Subhani, da (Ash-Shafa’atu) na Sayyid Kamal Haidari suna daga jumlar rubuce-rubucen.

Ba’arin Aƙidun da Musulmai Suka yi Tarayya

Bakiɗayan musulmai sun yi ittifaƙi kan asalin samuwar ceto[1] Allama Majlisi cikin littafin Haƙƙul Al-yaƙin ya yi amanna kan cewa ceto yana daga larurin addini.[2] Ibn Taimiyya yana ganin cewa asalin ceto ɗaya ne daga aƙidun da dukkanin musulmai suka yi ittifaƙi cikinsa, ya kuma tafi kan cewa riwayoyin da suka zo kan batun ceto riwayoyi ne mutawatirai, sannan an naƙalto riwayoyi daga ingantattun littafai.[3] kan asasin wata riwaya wacce Shaik Saduƙ ya naƙaltota daga Imam Sadiƙ (A.S) cewa Idan wani musulmi ya yi inkarin ceto to lallai baya daga ƴan shi’armu.[4]

Na’am akwai saɓanin ra’ayoyi da fahimta tsakanin malaman muslunci cikin ma’anar ceto[5] a ra’ayin Imamiyya, Asha’ira da Murji’a, ceto yana bada ma’anar tunkuɗe cuta da ɗauke azaba da uƙuba daga kan masu zunubai.[6] wasu ba’ar misalin mu’utazilawa sun fassara ceto da ƙaruwar lada da jawo amfani ga masu ɗa’a da tuba.[7]

Ana cewa ita kalmar ceto tare da kalmomin da aka tsago daga cikinta ta zo a wurare 30 cikin kur’ani.[8] hakan nan cikin masadir na riwaya na shi’a.[9] da ahlus-sunna[10] riwayoyi sun zo daga Annabi (S.A.W) da Imaman shi'a kan batun ceto, haka nan malaman kalam da tafsiri sun yi bahasi kan wannan kalma.[11] haka zalika yahudawa da kiristoci suma sun yi imani da ceto. [12]

Sanin Ma’ana

Hadisi shafa'at , an sanya shi a cikin Masallacin Annabi (S.A.W)

Ceto yana bada ma’anar neman ɗauke azabad auƙuba daga mutanen da suka cancanci azaba da uƙuba[13] ko kuma ace wani nau’i ne na tsanantuwa da shiga tsakani cikin afuwa da gafarta zunubai.[14]

Bambamcin Ma’anar Ceto a Mahangar Addini da Al’ada

Nasir Makarm shirazi malaman tafsiri na shi’a yana cewa akwai bambanci tsakanin ma’anar kalmar shafa’a (Ceto) daga ma’anarta ta al’ada da kuma ma’anarta a addini, a al’ada masu ceto suna amfani ne da matsayin da suke da shi, misalim mutumin da yake da wani babban muƙami yana iya amfani da wannan matsayin cikin kuɓutar da na ƙarƙashinsa daga uƙuba da suke fuskanta ba tare da samun wani canji cikin ma’anawiyar wanda aka ceto ba, amma ceto wanda ta zo a kur’ani da hadisai magana ta zo game da cewa ana samun babban canji cikin wanda aka ceto cikin kuɓuta daga uƙuba da samun gafara da afuwa.[15]

Ceto (Shafa’ata) Wani Lokaci Yana da Ma’anar Shiriya da Jagoranci

Wasu ba’ari sun fassara ceto da shirya da kuma jagoranci, sun yi amanna kan cewa mabayyanar ceton masu ceto a wannan duniya shi ne shiriyarsu, da wannan dalili ne wanda bai amfana da shiriyar masu ceto ba a wannan duniya to ba zai samu cetonsu ba a ranar alƙiyama[16] malamai misalin Murtada Muɗahhari da Jafar Subhani, suna ganin ceton Annabi (S.A.W) da sauran Annabawa dangane da al’ummarsu, da kuma ceton kur’ani kao hattama ceton malamai daga waɗanda suka koyar da su da shiriyar da su duka wanda wannan bayani.[17]

Dangantakar Ceto da Tawassuli

A cewar Jafar Subhani, tawasssuli yana da rabe-rabe ɗaya daga cikinsu shi ne neman ceto daga waɗanda Allah ya baiwa izini su yi ceto; ta wannan fuska ne aikin mutum yake buƙatar wani mutum da yake da babban matsayi a wurin a roƙa amsa ceto, kuma aikinsa ne shi wannan mutum da yake da wannan matsayin ya nema masa ceto daga afuwa da gafara.[18] cikin du’a tawassul wacce tana daga shahararrun addu’o’i kalmomi biyu tawassuli da shafa’a sun zo cikinta, kusa da tawassuli da kamun ƙafa da ma’asumai sha huɗu ana kuma roƙon ceton kowanne ɗaya daga cikinsu.[19] A cewar murtada muɗahhari, ceto, shi ne dai gafarar Allah da ake danganta tushen alheri da rahama gare shi. kuma ana kiranta da “Magfira” yayin da aka dangantata da wasiɗar rahama ne take samun sunan “Shafa’a”.[20]

Masu Ceto

Malamai sun yi ittifaƙi cewa Annabi (S.A.W) yana daga cikin masu ceto[21] a ra’ayinsu abin nufi daga Maƙamul Mahmud da ya zo cikin ayar:

«وَمِنَ اللَّیْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَکَ عَسَیٰ أَنْ یَبْعَثَکَ رَبُّکَ مَقَامًا مَحْمُودًا»،[22]

Shi ne dai maƙamin cetoda Allah ya yi wa Annabi (S.A.W) alƙawari.[23] Shaik Mufid cikin littafin Awa’ilul Al-Maƙalat ya ce Imamiyya sun yi ijma’i kan cewa bayan Annabi (S.A.W) da Imam Ali (A.S) da sauran Imaamai ma’asumai (A.S) ƴan shi’a ma za su ceto[24] sun jingina da wata riwaya ne da take shiryarwa kan kasancewar Imam Ali (A.S) mai ceto da sauran Imamai (A.S).[25] Bias la’akari da ayar:

«لا یَمْلِکُونَ الشَّفاعَةَ إِلاَّ مَنِ اتَّخَذَ عِنْدَ الرَّحْمنِ عَهْداً[26]

Akwai wasu mutane da Allah ya basu izinin yin ceto da suka yi alkawari da shi.[27] malaman tafsiri suna da mabambantan ra’ayoyi game da ma’anar “Ahad”[28] malaman tafsiri misalign ɗabarsi da sayyid Muhammad ɗabaɗaba’i sun tafi kan ra’ayin cewa Ahad yana nufin Imani da Allah da gasgata Annabawansa.[29] wasu kuma sun fassara Kalmar da aiki nagari,[30] wasu ba’rin kuma sun tafi kan tauhidi da muslunci,[31] wasu jama’a daga masu tafsiri na shi’a tare da jingina da ba’arin riwayoyi[32] sun fassara Ahad da wilayar Imam Ali (A.S) da sauran Imamai Ma’asumai (A.S) a bayansa.[33]

Wasu ba’ari tare da jingina da aya ta 26 suratul najmu, sun ƙidaya mala’iku cikin jerin masu ceto,[34] bisa dogara da wata riwaya daga Imam Ali (A.S) a Nahjul Al-Balaga kur’ani ma yana cikin jerin masu ceto,[35] cikin ba’arin riwayoyi da suka zo a madogaran riwaya na ahlus-sunna da shi’a an naƙalto cewa, Annabawa, malamai, shahidai[36] muminai[37] da mahaddata kur’ani,[38] duka za su yi ceto, haka nan kan asasin wasu riwayoyi an naƙalto daga shi’a cewa maƙocinka da danginka zaka cece su,[39]] cikin riwayar tuba ma an lissafa shi cikin jerin masu ceto.[40]

Mutanen da Za su Samu Ceto

و أمّا شَفاعَتِي ففي أصحابِ الكَبائرِ ما خَلا أهلَ الشِّركِ و الظُّلمِ

Cetona ga masu aikata manyan zunubai, amma banda da mushrikai azzalumai.

Sheikh Sadouq, Al-Khisal, 1362, juzu'i na 2, shafi na 355.

Game da su wanene za su za a ceta, akwai saɓani tsakanin malamai,[41] Imamiyya tare da dogara da aya ta 28 suratul anbiya,[42] da kuma riwaya daga Imamai Ma’asumai (A.S),[43] sun tafi kan cewa waɗanda za su samu ceto su ne mutane da Allah ya yarda da addininsu, shin sun aikata manya zunubai ko ƙanana[44] haka na kuma an naƙalto daga ba’arin riwayoyi daga Imamai Ma’asumai (A.S)[45] cewa waɗanda suka tuba basu buƙatuwa da ceto.[46] Asha’aira da Murji’a suma kamar dai Imamiyya sun yi imani da cewa masu manyan lefuka daga al’ummar Annabi (S.A.W) za su iya samun ceto[47] kishiyar wannan magana, Mu’utazilawa, Khawarij da Zaidiyya suna kan ra’ayin cewa ceto ya tsaya iya kan muminai da suka tuba daga zunubansu,[48] tare da riƙo da ayoyi daga kur’ani misalin aya ta 48 baƙara da aya 18 gafir, ba sa ganin waɗanda basu tuba daga zunuban da suka aikata ba cikin waɗanda za su samu ceton Annabi (S.A.W.).[49]

Imamiyya da sauran firƙoƙi tare da riƙo da ayoyi misalin aya 18 suratul gafir,[50] da kuma riwaya daga Annabi (S.A.W),[51] da Imaman Shi’a (A.S)[52] sun yi ittifaƙi cewa mushirkai da kafirai ba za su samu ceto ba.[53]

Imam Sadiƙ [A.S] ya naƙalto riwaya daga Annabi (S.A.W) kuma kan asasin wannan riwaya duk wanda yake wasa da sallah ba zai samu cetonsu ba.[54] haka nan kan asasin ba’arin riwayoyin shi’a Nasibi (Maƙiyin Ahlul-baiti), azzalumin sarki da gullatu ba za su shiga cikin ceto ba.[55]

Ceto da Izinin Allah

Malamai sun yi ittifaƙi cewa ceton masu ceto haka karɓar ceto ga masu nemansa dukkaninsu suna kasancewa ne ƙarƙashin iznin ubangiji, sun yi riƙo da ayoyin kur’ani misalin aya ta 255 baƙara,[56] aya ta 3 yunus[57] aya ta 109 ɗaha,[58] aya ta 26 najmu,[59] waɗanda cikinsu bayanin izni ya zo ƙarara. Wasu ba’ari tare da dogara da ayoyi misalin ayar «قُلْ لِلَّهِ الشَّفَاعَةُ جَمِیعًا [60] kace bakiɗayan ceton dukkanin halittu na Allah ne[61] da kuma ayar

«مَا لَکُمْ مِنْ دُونِهِ مِنْ وَلِیٍّ وَلَا شَفِیعٍ؛

Baku da majiɓanci komabayansa haka mai ce[62] suna ganin ceto kaɗai ya keɓantu da Allah,[63] cikin basu amsa an ce eh lallai ceto na Allah ne shi kaɗai, sai dai tare da haka malaman tafsiri sun yi ittifaƙi bisa la’akari da aya ta 79 suratul Isra’i da riwayoyin da suka a bayaninta,[64] wannan maƙami da ya zo a wancan da sunan maƙamul mahmud, Allah ya yi kyautarsa ga Annabi (S.A.W),[65] haka zalika sun dogara wasu ba’arin ayoyi da aka yi ishara cewa Allah ya bada iznin ceto ga wasu daga bayinsa, sun ce gaskiya ne ceto na Allah ne, amma tare da haka Alah ya zaɓi wasu bayinsa ya basu iznin ceto.[66]

Wahabiyawa Basu Yarda Da Neman Ceto Daga Matattu Ba

Ibn Taimiyya da mabiyansa daga wahabiyawa suna ganin neman ceto daga Annabi (S.A.W) da sauran masu ceto bayan wafatinsu ko fakuwarsu a matsayin bidi’a da shirka,[67]] Ibn Taimiyya ya ce: ba a samu mutum ko da guda ɗaya ba daga sahabbai da ya nemi ceton Annabi (S.A.W) bayan wafatinsa, kuma babu mutum guda ɗaya daga malaman mazhabobi huɗu da ya bada fatawa mustahabbanci ko wajabcin neman ceto, saboda haka wannan aiki ne da babu dalili da ya saɓawa abin da sahabbai da malaman fiƙihu suka tafi akai.[68] Abadul-Aziz bin Baz (Mufti bawahabiye ɗan ƙasar Saudiya) cikin amsar tambayoyi ya ce shi ceto na Allah ne mallakarsa ne, haƙiƙa Annabi (S.A.W) da sauran masu ceto, bayan wafatinsu ba za su iya amfani da wannan abu ba, saboda haka neman ceton wanda ya yi wafati wanda ba zai iya komai ba shirka ce kuma bai halasta ba.[69]

Imam Sadik (A.S):

إِنَّ شَفَاعَتَنَا لَا تَنَالُ مُسْتَخِفّاً بِالصَّلَاةِ؛

Cetonmu ba ya isa ga masu ga masu wasa da sallah.

Sheikh Sadouq, Man Lay Hazara Al-Faqih, 1413 AH, juzu'i na 1, shafi na 206.

Sayyid Ali milani masanin kalam na shi’a, tare da dogara da wasu riwayoyi daga masadir ɗin ahlus-sunna ya ce ba’arin sahabbai a wasu lokuta sun nemi ceto Annabi (S.A.W) bayan wafatinsa.[70] kan asasin waɗannan riwayoyi a lokacin halifancin Umar ɗan khaɗɗab an samu yankewar ruwan sama da fari, sai bilil ɗan Haris ya tafi ƙabarin Annabi (S.A.W) ya yi tawassuli da shi tare da neman Allah ya saukar da ruwan sama domin fari ya ye daga kan al’umma.[71] A cewar Jafar Subhani cikin littafin Ayineh Wahabiyyat, neman ceto da ake yi daga waɗanda suka mutu ba a neman ceto ba ne daga rugujajjen gangar jikinsu da take ƙabari, bari dai ana nema ne daga tsarkakakken ruhinsu da yake raye da suke rayuwa da shi cikin jikkunan barzahu wanda bayanin hakan ya zo ƙarara a kur’ani, bari dia su rayayyu ne.[72]

Inkarin Ceto (Shafa’a) da Amsarsa

Wasu adadi sun yi inkarin halascin ceto tare da kawo dalilansu kan haka, ba’arin dalilan sune kamar haka:

  • Aƙidar ceto (Shafa’a) tana cin karo da asalin adalci, tana kuma dacewa da tushen zalunci da jahilci, kan wannan asasi imani da ceto daidai yake da wulaƙanci ga ubangiji,[73] na’am a cewar Ayatullahi Makarim shirazi, hukunta masu lefi ainahin adalci ne shi kuma karɓar ceto yana kasancewa wani nau’i ne daga ihsani, shi ihsani a gefe guda yana kasancewa sakamakon samuwar yanayi da ya dace daga shi mai neman ceton ne, a gefe guda kuma sakamakon mutunci da girmama kyawawan ayyukan mai yin ceton ne.[74]
  • Wasu kuma suna ganin yin ceto ga mutane daidai yake da ƙarfafa su kan yin zunubi da tsaurin idanu cikin keta alfarmar Allah,[75] sun ce idna haka ne to wannan ishkali yana gangara hatta kan ayar da take magana kan yafe zunubai da Allah yake yi ga bayinsa, daidai lokacin da babu mai shakka da kokwanto kan cewa ayoyin gafara basa sanya mutane keta alfarmomin Allah,[76] haka nan ayar ceto ta dogara ne da mashi’ar Allah babu wani mai tabbas kan cewa zai samu ceto masu ceto, saboda haka ceto baya haifar da tsaurin idanu cikin zakkewa aikata, zunubai, bari dai kaɗai tasirin alƙawarin ceto shi ne cewa yana sanyawa mutane fata da kuma nesanta su daga ɗebe tsammani daga rahamar Allah.[77]
  • Ceto yana haifar da sauyi da canji cikin ilimi da iradar Allah, da wannan bayani ne zai zama masu ceto za su sanya Allah yin aiki saɓanin abin da a farko ya yi iradarsa ta yi hukunci kansa, amma canji cikin ilimi da irada, ya kasance mai lazimta canji a zati kuma abin ne korarre ga Allah, saboda haka ceto zai zama korarre,[78] cikin amsa kan wannan magana malamai sun ce karɓar ceto da Allah yake yi baya nufin canji da sauyi cikin irada ko sauyi cikin ilimi, bari dai Allah yana da sani da ilimi alal misali ace malam wane a nan gaba zai shiga mabambantan halaye, wannan shi ake kira da samun ilimi cikin canji, ba wai canji cikin ilimi ba, saboda haka iradar Allaha tana ta’allaƙuwa ne da wancan halaye, da ma’anar cewa wancan mutumi a wani lokaci bisa la’akari da sabubba da sharuɗɗa ya kasance cikin wani yanayi da hali, game da shi Allah zai yi irada, sannan a wani lokacin kuma bisa la’akari da sabubba da sharuɗɗan yanayi sai wannan mutumi ya shiga wani hali daban to shima Allah zai yi wata iradar daban game da wannan mutumi, haka baya lazimta sauyi da canji cikin ilimi da iradar ubangiji.[79]

Inkarin Ceto a Ranar Alƙiyama

Wasu ba’ari tare da dogara da ayar:

«یَوْمٌ لَا بَیْعٌ فِیهِ وَ لَا خُلَّةٌ وَ لَا شَفَاعَةٌ..[80]

Ranar da babu saye da sayarsa cikinsa babu abota babu ceto.[81] da wasu ba’ari daga ayoyin kur’ani da suke taskace ceto a iya gidan duniya, sun dogara da su cikin inkarin ceto a ranar alƙiyama.[82] a cewar Ayatullahi Subhani wannan aya bata inkarin bakiɗayan ceto,[83] a ranar alƙiyama, bari dai tare da la’akari da jumlar (La khullata) ba abota, kaɗai ayar tana watsi ne da gurbataccen ceto,[84] cikin gurbataccen ceto masu neman ceto ba tareda sun sauke wazifofin da ayyukan addini da suka hau kansu ba, sai ya zama sun wadatu da soyayya da take tsakaninsu da masu ceto suna nemansa ne kamar yanda abubuwa ke tafiya a duniya.[85] ba’arin masu tafsiri suma suna kan wannan ra’ayi kan cewa wannan aya bata kore bakiɗayan ceto, kaɗai dai tana watsi da ceton waɗanda ba muminai ba,[86] cikin ba’arin masadir na rwaiaya na shi’a da ahlus-sunna an naƙalto wasu riwayoyi da suke ƙunshe da bayanin ceton masu ceto.[87]

Fihirisar Littafi

Ba’arin rubuce-rubuce game da ceto da aka wallafa da buga sune kamar haka:

  • Ash-Shafa’atu fi Al-Kitab was-Sunna: na Jafar Subhani, littafi ne da ya tattaru kan fasalai guda takwas, na farko game da mahangar malaman muslunci kan ceto, na biyu bahasi kan ceto daga kur’ani, na uku bayanin menene ceto da rabe-rabensa, na huɗu dalilan ceto, na biyar kufaifayinsa, na shida littafi game da neman ceto daga waɗanda Allah ya basu izini, na bakwai game da bayanin mas’alolin neman cet, daga ƙarshe marubucin ya tattaro hadisan na shi’a da ahlus-sunna da aka naƙalto game da batun ceto.[88]
  • Ash-Shafa’atu: na Sayyid Kamal Haidari, littafi ne da ya ƙunshi muƙaddima tare da fasalai guda shida.

Fasali na farko bayani na lugga da na isɗilahi kan Kalmar shafa’a da rabe-rabensa, fasali na biyu dangane da kufaifayin ceto, na uku bincike kan ishkaloli da shubuhohi kan mas’alar ceto, na huɗu bahasi game da sharuɗɗan masu ceto, na biyar dangane da masu ceto. Na shida bincike game da halascin neman ceto daga masu yinsa.[89]

  • Ash-Shafa’atul Al-Uzmafi yaumil Al-ƙiyama: na Fakhrur Razi, cikin wannan littafi bayan gama bayanin menene ceto da iyakokinsa, sai ya tsunduma cikin bahasi da suka kan ra’ayin Khawarijawa da Mu’utazilawa game da ceto da kuma mahangar Ahlul-Kitabi.[90]
  • Isbatul Ash-Shafa’ati: na Shamsud-dini Zahabi, ahlus-sunna malamin tarihi da rijal da ya rayu a ƙarni na takwas bayan hijira, marubucin wannan littafi ya tattaro ba’arin riwayoyi daga sahabbai da suka ƙunshi batun shafa’a.[91]

Bayanin kula

  1. ↑ Allameh Hali, Kashf al-Morad, 1413 AH, shafi 416; Jurjani, Sharh al-Massiq, 1325 AH, juzu'i na 8, shafi na 312.
  2. ↑ Alameh Majlisi, Haq al-yaqin, Islamic Publications, juzu'i na 2, shafi na 445.
  3. ↑ Ibn Taimiyyah, Majm al-Fatawi, 1416H, Juzu'i na 1, shafi na 313-314.
  4. ↑ Sheikh Sadouq, al-Amali, 1417 AH, shafi 370.
  5. ↑ Misali, duba Allameh Majlesi, Bihar al-Anwar, 1983, juzu'i na 8, shafi na 29.
  6. ↑ Misali, duba Sayyed Morteza, Sharh Jamal al-Ilam wa al-Alam, 1419 AH, shafi 157; Allameh Majlisi, Bihar al-Anwar, 1983, juzu'i na 8, shafi.29; Fakhr Razi, al-Tafsir al-Kabir, 1420 AH, juzu'i na 3, shafi na 496.
  7. ↑ Misali, duba Qazi Abd al-Jabbar, Sharh al-Asul al-Khumsa, 1422H, shafi na 463.
  8. ↑ Makarem Shirazi, Tafsir Namuneh, Dar al-Kitab al-Islamiyyah, juzu'i na 1, shafi na 273.
  9. ↑ Misali, duba Kulaini, al-Kafi, 1407 AH, juzu’i na 8, shafi.101; Sheikh Sadouq, Man Laihzara al-Faqih, 1413 AH, juzu'i na 3, shafi na 574.
  10. ↑ Misali, duba Bukhari, Sahihul Bukhari, 1422H, Mujalladi na 9, shafi na 139; Nasa'i, Sunan al-Nasa'i, 1406 AH, juzu'i na 2, shafi na 229.
  11. ↑ Fasaha Asl, "Shafa'at az didgahe Sadarul Mutalahin", shafi na 110.
  12. ↑ Fakhr Razi, Al-Shifa'a Al'uzma fi yaumil Alkiyama, 1988, shafi na 10-7.
  13. ↑ Sayyid Morteza, Rasaila al-Sharif al-Razi, 1405 AH, juzu'i na 1, shafi na 150; Sheikh Tusi, Al-Tabayan, Dar Ihya Al-Trath al-Arabi, juzu'i na 1, shafi na 213.
  14. ↑ Motahari, Majmu'eh Asar 1389, juzu'i na 1, shafi na 254.
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  16. ↑ Khumaini, Sharh Chehel Hadith, 1380, shafi na 150; Motahari, Adl Elahi, 1391, shafi na 226-230; Sobhani, Al-Shifa'a fi al-Kitab wa Sunnah, Qom, shafi na 29-30.
  17. ↑ Motahari, Adl Elahi, 1391, shafi na 226-230; Sobhani, Al-Shifa'a fi al-Kitab wa Sunnah, Qom, shafi na 29-30.
  18. ↑ Sobhani, Esftataat, 1389, juzu'i na 2, shafi na 15.
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  20. ↑ Motahari, Adl Elahi, 1391, shafi na 235.
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  22. ↑ سوره اسراء، آیه ۷۹
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  24. ↑ Sheikh Mufid, Awoel al-Maqalat, 1413 AH, shafi na 79-80.
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  26. ↑ سوره مریم، آیه ۸۷.
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  30. ↑ Sheikh Tusi, al-Tabayan, juzu'i na 7, shafi na 150.
  31. ↑ Fakhr Razi, al-Tafsir al-Kabir, 1420 AH, juzu'i na 3, shafi na 499.
  32. ↑ Qomi, Tafsir Qommi, 1404 AH, juzu'i na 2, shafi na 57.
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  36. ↑ Sheikh Sadouq, Al-Khisal, 1362, juzu'i na 1, shafi na 156; Ahmad bin Hanbal, Musnad Ahmad, 1421, juzu’i na 34, shafi na 90.
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  38. ↑ Hurrul Ameli, Wasa'il al-Shia, 1416 AH, juzu'i na 6, shafi 169; Tirmizi, Sunan al-Tirmidhi, 1395 AH, juzu'i na 5, shafi na 171.
  39. ↑ Misali, duba Kulaini, al-Kafi, 1407 AH, juzu'i na 8, shafi na 101.
  40. ↑ Misali, duba Nahj al-Balagheh, Tashih Sobhi Saleh, Hikmat 371, shafi na 540.
  41. ↑ Behbahani, Shafaat, 1392, shafi na 33.
  42. ↑ Misali, duba Tabatabai, Al-Mizan, Publications Ismail, juzu'i na 14, shafi na 277.
  43. ↑ Misali, duba Allameh Majlisi, Bihar al-Anwar, 1983, juzu'i na 8, shafi na 34.
  44. ↑ Misali, duba Sheikh Sadouq, Al-Itiqadat, 1414H, shafi na 66.
  45. ↑ Misali, duba Shaykh Sadouq, Man Laihzara al-Faqih, 1413 AH, juzu'i na 3, shafi na 574.
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  72. ↑ Sobhani, Ayineh Wahabiyanci, Jamie mudarrisn Qum, shafi na 283-284.
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Tabatabai, Seyyed Mohammad Hossein, Al-Mizan fi Tafsir al-Qur'an, Qom, Ismailian Publications, Beta.

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