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Daƙiƙa:Alamuz Zarri

Ƙara hanyoyin mahaɗar
Daga wikishia

Alamur zarri, duniyar ƙwayar zarra, ɗaya ce daga cikin nazariyoyi da mahanga game da matsayin alƙawarin Allah wanda kan asasinsa, ake bayyana cewa Allah ya halicci mutane kafin rayuwar duniya cikin tsarin ƙwayar zarra, kuma ya yi alƙawari da su game da rububiyarsa (Ubangijintakarsa). Akwai saɓani tsakanin malaman addini game da haƙiƙanin duniyar ƙwayar zarra, ba'arin malamai suna ganin samuwar duniyar ƙwayar zarra matsayin abin da babu shakku ko kwanto cikinsa, wasu kuma suna ganinta matsayin al'amarin da ba za a iya karɓarsa da yarda da shi ba.

Duniyar zarra ta ja hankalin malaman addini sakamakon bambance-bambance da yake tsakanin halittar mutane, kan asasin waɗannan bambance ne aka samu matsaloli da ƙorafi da tambaya game da adalci Allah, kan asasin wannan mahanga, idan wani mutum a duniya sai ya tsinci kansa cikin wasu dangi da basu dace ba, cikin yanayi marasa kyawu, hakan ya faru ne sakamakon jarrabawarsa a duniyar ƙwayar zarra. Mutane nagargaru salihai sun ba da shaida ga rububiyya Allah da ubangijintakarsa da wuri kuma da kyawu fiye daga sauran mutane. Cikin wannan duniya da muke ciki sun kasance cikin yanayi mai kyau.

Waɗanda suka yarda da wannan mahanga, domin tabbatar da ita, sun dogara da kur'ani da wasu adadin riwayoyi da kuma hujjoji na hankali, masu adawa da wannan mahanga suma sun dogara da ayoyin kur'ani, da raunin isnadi da nassin riwayoyi da suke tabbatar da wannan mahanga da kuma cin karon da yarda da duniyar ƙwayar zarra yake yi tare da hankali cikin kore wannan mahanga da yarda da duniyar ƙwayar zarra. A fagen matsayin alƙawarin Allah, akwai wata mahnagar daban da aka bijiro da ita mayin alamur zarra (Duniyar ƙwayar zarra). Misali wasu suna cewa, abin nufi daga shaidar da mutum ya yi da rububiyar Allah, shi ne fiɗrar da Alah ya halicci mutum a kanta wace take gasgata samuwar Allah. Wasu kuma sun kawo batun duniyar malakut wace a can ne mutum kai tsaye ya fahimci samuwar Allah da ilimin huduri (Ilimin da baya buƙatar muƙaddima da tsani). Bisa wata mahanga kuwa wasu jama'a daga malamai su kuma suna ganin alƙawarin Allah ba wani abu bane illa sani na ɓoye da ya ɓuɓɓugo daga hankalin ɗan'Adam

An yi rubuce-rubuce game da Alamuz zarra, daga jumlarsu akwai littafi Al-Maƙasidul Alliya Fil Maɗalibil Saniyya, na Abdul-Husaini Amini, malamain fiƙihu da aƙida, ya keɓance fuiye da shafi 200 na wannan littafin cikin tafsirin ayar misaƙ (Ayar alƙawari).

Muhimmanci Da Kuma Nazarin Ma'ana

Alamur zarri ɗaya ce daga cikin mahangogi da take da alaƙa tare da wurin da aka ƙulla alƙawari da Allah.[1] Bisa wannan mahanga Allah a cikin duniyar ƙwayar zarra ga ko wane mutum ya halicci wani ɗan ƙanƙanin jiki ya ɗamfara ruhinsa da wannan jiki. Tun gabani Allah ya ƙaddara wannan jiki ga ko wane mutum, an halicce su daga ƙasa cikin yanayi da siffar taɓo da laka, kuma a cikin wannan duniya sun kasance da wanzuwar ta gaskiya. Tare da haɗe ruhi da wannan ƙanƙanin jiki wanda aka fito da shi daga tsatson Adam ne halittar mutum ta kammala.[2] Bisa wannan mahanga, a duniyar ƙwayar zarra ɗan'Adam ya yi alƙawari da Allah cewa ba zai bautawa kowa ba sai Allah shi kaɗai.[3] Kan asasin wata riwaya da aka naƙalto game da wannan magana, Allah ya tambayi mutane a lokacin da suke cikin surar ƙwayar zarra: "Shin bani ne ubangijinku ba?" baki ɗayansu suka ba da amsa da cewa: eh kai ne ubangijinmu" bayan wannan muhawara da tattaunawa sai aka sake mayar da baki ɗayansu cikin surar samuwa irin ta Adam.[4]

Game da batun yarda da alamur zarri da rashin yarda da ita a matsayin wata marhala da mutum ya rayu kafin ya rayu a wannan duniyar akwai saɓani tsakanin malamai. Wasu sun yi imani da ita kuma suna ganinta matsayin abin da babu saɓani ko shakku cikinsa a addini da ba za a iya ma inkarinsa ba.[5] Wasu jama'a daga malamai kuma sun yi watsi da samuwar misalin wannan duniya, kuma suna ganin abu ne da ma ba za a iya yarda da shi ba.[6] Wasu sun bayyana cewa asalin samuwar misalin wannan duniya lamari ne da yake larura, sai dai cewa ba zamu iya bayanin yaya wannan duniya take ba.[7]

Me Yasa Ake Cewa "Zarra"

An ce sakamakon cewa wannan gangar jiki ta kasance da matuƙar ƙanƙanta ne aka kira ta da "Zarra" an kuma ce da wannan dalili ne aka kira ƴaƴan Adam da sunan zurriya (Zuriya).[8] Kishiyar wannan ra'ayi, Allama Ɗabaɗaba'i ya yi imani cewa kamanceceniyar mutane da ƙwayoyin zarra ya faru ne sakamakon yawaituwar adadin mutane (Kamar yawan Tururuwa) a duniyar ƙwayar zarra, bawai saboda ƙanƙantar gangar jikinsu ba ne. Da wannan kamanceceniya ne a ciikin riwayoyi ya jawo ake kiran wannan duniya da Alamuz Zarri.[9]

Amsa Kan Batun Adalcin Allah Da Kuma Bambance-bambance A Cikin Halittar Allah

Kuma ku duba: Adalcin Allah, Hadafin Halittar Mutum, da Halitta Ta Tilashi

An bijiro da batun alamuz zarri a matsayin amsa ga tambaya game da dalilin bambantuwar halin mutane a cikin halitta ta duniya. Kan wannan asasi bayyanuwar halayen mutum sun dogara ne da zaɓinsa da jarrabawarsa da ta kasance a duniyar zarra, Saboda haka annabawa da waliyyai sakamakon a waccan duniyar sun shaida da rububiya da ubangijintakar Allah da wuri kuma mafi kyau daga sauran mutane ne ya sanya suka rabauta da mafi ɗaukakar muƙami da matsayi a duniya.[10] Da wannan tsari ne dai idan mutum a cikin duniya ya tsinci kansa cikin yanayi mara kyawu, iyalin da ba su dace ba da kuma halaye da siffofi marasa kyau to hakan ya faru ne sakamakon abin da ya zaɓa a duniyar ƙwayar zarra.[11]

Duniyoyin Zarra, Inuwa Da Ruhu

Daɗi kan duniyar zarra, a cikin riwayoyi an yi magana game da duniyoyin ruhu da duniyar inuwa gabanin duniyar da muke ciki. Ba'arin ma'abota ra'ayoyi, suna ganin baki ɗayan waɗannan jumloli suna da alaƙa da duniya guda ɗaya ne.[12] Wasu sun kawo maganar cewa akwai duniyoyi biyu: alamul arwahi da alamuz zarri, ita alamuz izlali (Duniyar inuwa) ita ce dai alamul arwahi (Duniyar ruhu).[13] Mahanga ta uku ta tafi kan cewa duniyoyin ruhu da zarri, ko wace tana da wanzuwa mai cin gashin kanta.[14]

Duniyar Zarra Ko Duniyoyin Zarra

Cikin ba'arin riwayoyi da suke da alamuz zarri[15] an yi amfani da jumlar "Zarrul awwal". Saboda haka ne wasu malamai suke cewa akwai samuwar wasu duniyoyin zarra daban.[16] Bisa bincike daga nassin riwayoyi, an ce akwai duniyoyi zarra guda biyu: ɗaya kafin halittar Adam wace baki ɗayan mutane an halicce su cikin tsarin ƙwayar zarra, daga laka an kuma ƙulla alƙawari tare da su. Ta biyu bayan saukowar Adam doran ƙasa, wanda daga jikinsa ne aka fitar da tsatsonsa, sannan aka sake ɗaukar alƙawari daga gare su game da tauhidi da wilaya.[17]

Dalilan Wanda Suka Yarda Da Alamuz Zarri

Wasu jama'a daga malamai sun tafi kan cewa ita alamuz zarri ɗaya ce daga duniyoyi wanda mutum ya rayu cikinta kafin a haife shi a duniya. Wannan jama'a sun kawo ayoyi da riwayoyi da a bayyane suke tabbatar da samuwar wannan duniya. Haƙiƙa samuwar wannan duniyar wani abu ne da ba za a iya inkarinsa ba a hankalce.[18] Saboda haka dole ne a karɓi zahirin waɗannan ayoyi da riwayoyi, kuma tawilinsu da wasu ma'anoni daban ba daidai ba ne.[19] Daga jumlar masu yarda da wannan duniya ta zarra daga malaman Shi'a akwai Shaik Saduƙ (Rasuwa: 381H),[20] Muhammad Amin Astir'abadi (Rasuwa: 1036),[21] Muhammad Sailhu Mazandarani (Rasuwa: 1081H),[22] Sharif Lahiji (Rasuwa: 1088H),[23] Shaik Hurrul Amili (Rasuwa: 1104H),[24] Muhammad Baƙir Majlisi (Rasuwa: 1110H),[25] Murad Bin Ali Tafrishi (Yana rayu har zuwa shekara 1110H).[26] Sayyid Ali Khan Shirazi (Rasuwa: 1120H),[27] Sayyid Ni'imatullahi Jaza'iri (Rasuwa:1112H),[28] Habibullahi Khuyi (Rasuwa:1324H)[29] da Abdul-Husaini Amini (Rasuwa: 1390H).[30]

Kafa Hujja Da Kur'ani

Abdul-Husaini Amini ya kawo ayoyi guda 19 cikin ayoyin da suke da alaƙa da alamuz zarri.[31] Daga jumlar ayoyi da malamai suka jingina da su kan tabbatar da alamuz zarri, akwai bayanin da zai zo a ƙasa:

  • Aya ta 172 suratul a'araf tana ishara da cewa Allah ya fitar da zuriyar ƴaƴan Adamu daga bayayyakinsu, sannan suka yi iƙrari da shaida da rububiyar Allah da kasancewarsa ubangiji.[32] Sharif Lahiji ya yi imani da cewa: Zahirin ayar da take cewa Allah ya ciro zuriyar ƴaƴan Adam daga bayayyakinsu, ba sa cin karo da riwayoyin da suke cewa baki ɗayan ƴaƴan Adam har zuwa tashin alƙiyama suna fitowa ne daga shi Adam ɗin da kansa, saboda a haƙiƙa, fitowar tsatson baya daga tsatson da ya gabata, yana nufin fitowar kowa da kowa daga bayan Adam.[33]
  • Ayoyin da suke bayyana cewa sanin Allah wata halitta ce da shi Allah da kansa ya ajiye cikin halittar mutum, a matsayin shaida ga alamuz zarra.[34]
  • Ayar farkon suratul Insan tana nuni kan cewa mutum ya rayu a wani zamani gabanin wanda yake cikin a duniya.[35] Wannan mas'ala ka iya zama wata ishara zuwa ga alamuz zarri.[36]
  • Aya ta 101 suratul A'araf da 74 suratul Yunus suna bayani kan cewa waɗanda kafin wannan, ba su yi imani da Allah ba, to ba za su yi imani ba. An ce rashin imaninsu gabani, ishara ce zuwa ga alamuz zarri.[37]
  • Aya ta 60 da 61 suratul yasin suna bayani ne kan alƙawarin da magabata suka yi wa Allah na cewa ba za su yi biyayya ga Shaiɗan ba, kuma za su lazimci bautawa Allah.[38]

Kafa Hujja Da Riwayoyi

Shaik Hurrul Amili ya yi imani da cewa riwayoyin alamuz zarri sun ƙetare matakin tawaturi kuma suka da ƙorafin da ba'arin malaman aƙida suka yi kansu, yana da matuƙar raunin da hatta ƙananan yara ma ba za a iya nesanta su daga ba su amsa ba.[39] Sayyid Ni'imatullahi Jaza'iri daga Ikhbari na Shi'a yana ganin riwayoyi da suke magana kan alamuz zarri sun haura guda 500, cikinsu akwai hadisai sahihai da Hasan da muwassaƙai. Ya kuma yi matuƙar mamaki game da tawilin da wasu daga malamai misalin Shaik Mufid, Sayyid Murtada da Aminul Islam Ɗabrisi suka kan waɗannan riwayoyi.[40] Habibullahi Khuyi ya tafi kan cewa inkarin asalin alamuz zarri abu ne da ba zai taɓa ma yiwuwa ba bisa hujjoji na hankali, saboda hujjoji da ake kawo wa na inkarin alamuz zarri, idan aka kawo su gaban tarin riwayoyi mutawatirai da suke tabbatar da samuwar alamuz zarri, hujjoji ne da basu da wata ƙima ta ku zo mu gani. Daɗi kan wannan , da yawa-yawan riwayoyi sun fassara ayar misaƙ (Ayar alƙawari) da alamuz zarri.[41] Amini ya yi bahasi da bincike kan riwayoyi guda 40 da suke magana game da alamuz zarri kuma ya wasssaƙa su da tabbatar da ingancinsu.[42]

Riwayoyin da suke magana kan alamuz zarri, suna ɗauke da sasanni daban-daban, wasunsu suna ishara kan fahimta da riska na zuci da shuhudin bayi daga rububiyar Allah a wancan duniya, kuma suna bayyana haka matsayin gabataccen sharaɗi na sanin Allah a nan duniya.[43] Wasu riwayoyin kuma sun ƙarfafa maganar fitowa zuriyar Adam cikin yanayin ƙananun ƙwayar zarra daga bayan Adam da kuma ɗaukar alƙawari a misalin wannan hali.[44] Wasu kuma riwayoyi suna nuni ne zuwa ga mantuwa kan wurin da aka ɗauki alƙawarin da kuma cewa wata rana za ta zo da kowa da kowa zai tuna da wannan wuri.[45] Haka kuma wasu riwayoyi sun la'akari da shi daidai da halitta[46] ko laka[47] kusa da rububiya, cikin waɗannan riwayoyi an yi bayani ƙarara zuwa ga manzanci Annabi (S.A.W) da wilayar Ahlul-baiti (A.S)[48] an ce kai hatta alƙawarin Annabawa ya kasance ne domin taimakawa Imam Mahadi (A.S).[49]

Dalili Na Hankali

Abdul-Husaini Amini ya fitar da natijar larurar alamuz zarri da alamul arwahi daga yiwuwar kaiwa ga sanin Allah a duniya. Malamin ya yi imani da cewa idan ya zamana mutum gabani bai rayu a alamuz zarri da arwahi ba, to a wannan duniya ba zai samu damar sanin Allah ba, saboda katangu da hijabai na zahiri za su hana shi samun shuhudi da ganin mulkin malakut.[50] Allama Ɗabaɗaba'i cikin raddi kan wannan hujjoji yana cewa idan da ace sanin Allah yana buƙatar alamuz zarri, me yasa Adam da Hauwa'u su aka cire su daga wannan ƙa'ida da doka? Idan kuma ya zamana sun cimma sanin Allah ba tare da alamuz zarri ba, to ƴaƴansu ma suna iya cimma hakan a lokacin haihuwa, saboda haka wace buƙata muke da ita zuwa ga alamuz zarri?[51]

Hujjojin Masu Adawa Da Alamuz Zarri

Masu adawa da samuwar alamuz zarri sun tafi kan cewa tare da la'akari da dalilai daban-daban ba za a iya karɓar ma'anoni da masu tabbatar da alamuz zarri suke fassara ayoyi da riwayoyi ba. Ba'arin masu adawa da alamuz zarri daga malaman Shi'a sune: Shaik Mufid (Rasuwa: 413H),[52] Sayyid Murtada (Rasuwa: 436H),[53] Shaik Ɗusi (Rasuwa: 460H),[54] Ɗabrisi (Rasuwa: 548H)[55] Faizul Kashani (Rasuwa: 1091H),[56] Sayyid Abdul-Husaini Sharafud-dini (Rasuwa: 1377H),[57] Sayyid Muhammad Husaini Ɗabaɗaba'i (Rasuwa: 1402H)[58] Sayyid Abdul-A'ala Sabzawari (Rasuwa: 1414H),[59] Nasir Makarim Shirazi (Haihuwa: 1926M)[60] da Abdullahi Jawadi Amoli (Haihuwa: 1934M).[61]

Alamuz Zarri Tare da Ayar Misaƙ

Bisa bayanin da masu adawa da alamuz zarri suka gabatar, ayar misaƙ tana raddi da watsi da nazariyar alamuz zarri, saboda cikin wannan aya babu inda ya zo cewa Allah ya fitar da zuriyar annabi Adam daga bayansa, bari dai an yi ishara ne da cewa daga bayayyakin ƴaƴansa an fitar zuriyarsu. Bayan kuma Allah ya yi bayani cewa manufar wannan aiki shi ne cewa ka da ɗan'Adam a ranar alƙiyama su ce: "Bamu da labari kan wannan batu" ko kuma su kawo uzurin cewa tunda dai iyayenmu sun kasance mushrikai, shi ne mu ma muka lazimci addininsu. Wannan magana tana nuni da cewa ayar ba ta da alaƙa da baki ɗayan ƴaƴan Adam, kaɗai tana magana ne da waɗanda iyayensu suka kasance daga mushrikai.[62]

A imanin masu adawa, dalilin da ya zo a ƙarshen ayar da aka yi bayanin alƙawari, ba ya dacewa da da'awar alamuz zarri; saboda ayar ta yi bayanin fa'idar wannan alƙawari da cewa ranar alƙiyama waɗannan mutane sakamakon wannan alƙawari ba za su iya cewa mu bamu san gaskiya ba, da ace wannan alƙawari yana da alaƙa ne da alamuz zarri, to da babu wani mai hankali a duniya da zai iya tunawa da shi da har zai iya zama ƙure uzuri da hujja a kansu.[63]

Binciken Riwayoyin Alamuz Zarri

Masu adawa da samuwar alamuz zarri sun tafi kan cewa riwayoyin da suke bayanin ta riwayoyi ne da ba su da ingancin isnadi, ba sa kuma zama hujja.[64] Bisa binciken masu bincike na tafsirin Namune (Tafsirul Amsal) cikin madogaran Shi'a da Ahlus-Sunna an naƙalto riwayoyi masu yawan gaske game da alamuz zarri, waɗanda cikin gama-garin duba za a iya hukunta su da riwayoyi mutawaturai; amma bayan dogon bincike cikin isnadansu da karkasa marawaitansu rukuni-rukuni zai bayyana cewa da yawa-yawansu maimaici ne kuma an naƙalto su daga rukuni ɗaya na marawaita. Saboda haka ainahin adadinsu yana ƙasa daga abinda aka lissafo daga farko. ƙari kan haka, dangane da nassin abin da yake cikinsu ma akwai bambanci mai yawa tsakanin riwayoyin, ba'ari suna dacewa da samuwar alamuz zarri, ba'ari kuma suna daidaita da fassarar da ta saɓa da hakan. da yawa daga waɗannan riwayoyi ba su isnadi mai ƙarfi, daga saboda haka ba za iya dogara da su ba bisa tabbaci.[65] Bisa bincike na Jawadi Amoli malamin tafsiri na Shi'a, haƙiƙa samun riwayoyi masu ingantaccen isnadi cikin riwayoyin alamuz zarri ba dalili ba ne kan karɓarsu; saboda dole riwayoyin su dace da manyan ƙa'idojin kur'ani, sunnar ma'asumai da hujjoji na hankali, daidai lokacin da zahirin ba'arin waɗannan riwayoyi ba su kasance kan wannan asasi ba.[66]

Dalili Na Hankali

Masu adawa domin watsi da mahangar alamuz zarri, sun gabatar da hujjoji na hankali kamar haka:

  • Kan asasin bincike, yarda da alamuz zarri yana nufin yarda da tanasukh (Ɗauko ruhin mutum daga wani jiki zuwa wani jiki daban), saboda kan asasin wannan aƙida, ruhi ya ɗamfaru da jikin ƙwayar zarra, bayan nan kuma ya ɗamfaru da gangar jikin duniya.[67] Cikin amsa kan wannan suka da ƙorafi an ce, shi ruhi ya kasance tun farko tare da gangar jikin zarra, cikin dukkanin marhaloli ya dinga ci gaba har zuwa haihuwa a duniya, ba wai wani sabon jiki aka sake halitta ba. Saboda haka wannan nazariyya ba sanda za ta zama misali na tanasukh.[68]
  • Yin iƙrari, ɗaukar taklifi da jarrabawa kaɗai suna da ma'ana ne idan wanda aka ɗora wa nauyin yana da hankali. Idan mutane sun kasance tare da hankali a cikin alamuz zarri, to fa babu ma'ana ace dukkaninsu sun manta da ita alamuz zarri ɗin.[69]
  • A cikin wannan duniya ƙananan yara ba a ɗora musu taklifi ba, kuma ba a jarraba su; to ta ƙaƙa ne za a yi tunanin cewa ana jarrabtar mutum cikin gangar jikin zarra?[70] Sayyid Ibn Ɗawus (Rasuwa: 664H) cikin amsa kan wannan ƙorafi ya yi imani da cewa akwai yiwuwar cewa zarrorin da suka fito daga bayan ƴaƴan Adam, gabanin haka ko wace guda daga cikinsu an halittar mata hankali da ruhi, kamar dai yadda aka faɗa cewa a ranar alƙiyama mutane masu girman kai za a tashe su ƴan ƙanana kamar dai misalin halittar ƙwayar zarra.[71]
  • Bisa bincike da bayanin da Allama Ɗabaɗaba'i ya yi game da tsarin sanin gaskiya ta hanyar Ilmul husuli (Ilimin samun ma'ana) da mutum yake da ita, ilimummuka misalin gasgata rububiyar Allah, bayan faruwar sauye-sauye na ɓoyen cikin mutum, ana samunsu kan asasin gogayya ta ji ta zahiri da ta ɓoye, saboda haka waɗannan hankula da mariskai suna dogara da jiki na zahirine, kuma suna samuwa ne kaɗai cikin iyakoki na rayuwar duniya da ta jiki.[72]

Wasu Mahangogin Daban Game da Matsayin Misaƙ (Alƙawarin Allah)

Babban labari: Misaƙul Alamiz Zarri

Daɗi kan wata nazariyya da take ganin alamuz zarri mahallin alƙawarin Allah, an bijiro da wasu mahangogin daban: Mahangar hankali, tana ganin misaƙ (Alƙawari) matsayin wata faɗaka daga aiki da hankali.[73] Mahangar wahayi, wace aka gabatar a matsayn wani alƙawari da aka ciro shi daga saƙon Annabawa.[74] mahangar Tamsil (Misaltuwa), ana la'akari da ayar a matsayi wani hoto na tunani dn nuna hujja ta hankali.[75] Sayyid Haidar Amoli (Ya rayu har zuwa shekara 787H) da Shaik Baha'i (Rasuwa: 1031H) shima yana ganin wannan alƙawari na da alaƙa da duniyar ruhi, wace ta gabata kafin halitta ta zahirin jikin mutum.[76] Wasu jama'a suna ganin misaƙ (alƙawarin Allah) yana gudana cikin dukkanin martabobin wanzuwar mutum.[77] Mulla Sadra (Rasuwa: 1050H) ya fassara alƙawari a matsayin abin da yake shafar mataki na hankali da kuma siffofin falsafar Aflaɗun.[78] Allama Ɗabaɗaba'i ya tafi kan cewa kafin zuwa duniya, akwai wata samuwa a wata duniya a gurin Allah. A cikin duniyar malakut, kai tsaye mutum yake ganin Allah, kuma yana sane da ɗayantakar Allah. Wannan ma'arifa da sani kai tsaye ne, bawai ya samu daga kafa hujja ba.[79] Mahangar fiɗra da halitta ita ma an bijiro da ita ta hannun Sayyid Murtada da Abdullahi Jawadi Amoli, tana kan cewa mutum cikin zatin halittarsa, yana sanin Allah ya iƙrari da samuwar Allah.[80]

Maƙaloli Masu Alaƙa

  • Ayar Misaƙ
  • Misaƙul Alamiz Zarri

Bayanin kula

  1. ↑ Jawādī Āmulī, Tasnīm: Tafsīr Qur’ān Karīm, 1392 Sh, jild 31, shafi 74.
  2. ↑ Bayābānī Askū’ī, Jāygāh ‘Ālam al‑Dharr wa Arwāḥ dar Fitrah Tawḥīdī‑yi Insān, 1394 Sh, shafi 433
  3. ↑ - Ṣadrī‑Niyā, ‘Ālam al‑Dharr, 1388 Sh, shafi 49
  4. ↑ Don misali duba: Kulaynī, al‑Kāfī, 1407 H, jild 2, shafi 6‑13; Ibn Abī Ḥātim, Tafsīr al‑Qur’ān al‑‘Azīm, 1419 H, jild 5, shafi 1612‑1613
  5. ↑ Don misali duba: Shaykh Ḥurr ‘Āmilī, al‑Fusūl al‑Muhimma fī Usūl al‑A’imma, 1418 H, jild 1, shafi 425; Jazā’irī, Nūr al‑Barāhīn, 1417 H, jild 2, shafi 184‑185
  6. ↑ - Don misali duba: Shaykh Mufīd, al‑Masā’il al‑Sarawiyya, 1413 H, shafi 46; Ṭabāṭabā’ī, al‑Mīzān fī Tafsīr al‑Qur’ān, 1393 H, jild 8, shafi 315‑316
  7. ↑ - Don misali duba: Khū’ī, Sirāt al‑Najāt fī Ajwibat al‑Istiftā’āt, 1416 H, jild 1, shafi 469; Miṣbāḥ Yazdī, Ma‘ārif al‑Qur’ān (1‑3), 1386 Sh, shafi 48
  8. ↑ Bayābānī Askū’ī, Jāygāh ‘Ālam al‑Dharr wa Arwāḥ dar Fitrah Tawḥīdī‑yi Insān, 1394 Sh, shafi 433
  9. ↑ - Ṭabāṭabā’ī, al‑Mīzān fī Tafsīr al‑Qur’ān, 1393 H, jild 8, shafi 324
  10. ↑ Kulaynī, al‑Kāfī, 1407 H, jild 1, shafi 441; Māzandarānī, Sharḥ al‑Kāfī (al‑Uṣūl wa al‑Rawḍa), 1382 H, jild 8, shafi 17‑19
  11. ↑ Akbarī, ‘Ālam al‑Dharr: Āghāz‑i Shuguft Angīz Zindagī‑yi Insān, 1387 Sh, shafi 141‑151.
  12. ↑ Don misali duba: Āmulī, Tafsīr al‑Muḥīṭ al‑A‘ẓam, 1428 H, jild 4, shafi 259‑260 da jild 5, shafi 361‑362; Shaykh Bahā’ī, al‑Arba‘ūn Ḥadīthan, 1431 H, shafi 78
  13. ↑ Don misali duba: Istarābādī, al‑Ḥāshiya ‘alā Uṣūl al‑Kāfī, 1430 H, shafi 177; Kabīr Madanī Shīrāzī, Riyāḍ al‑Sālikīn fī Sharḥ Ṣaḥīfa Sayyid al‑Sājidīn, 1409 H, jild 1, shafi 304
  14. ↑ - Amini, al‑Maqāṣid al‑‘Aliyya fī al‑Maṭālib al‑Saniyya, 1434 H, shafi 136
  15. ↑ Don misali duba: Qummī, Tafsīr al‑Qummī, 1404 H, jild 2, shafi 340; Ṣaffār, Baṣā’ir al‑Darajāt fī Faḍā’il Āl Muḥammad (s), 1404 H, jild 1, shafi 85; Nu‘mānī, al‑Ghayba, 1397 H, shafi 189
  16. ↑ - Don misali duba: Māzandarānī, Sharḥ al‑Kāfī (al‑Uṣūl wa al‑Rawḍa), 1382 H, jild 8, shafi 13
  17. ↑ - Bayābānī Askū’ī, Jāygāh ‘Ālam al‑Dharr wa Arwāḥ dar Fitrah Tawḥīdī‑yi Insān, 1394 Sh, shafi 434
  18. ↑ Bayābānī Askū’ī, Jāygāh ‘Ālam al‑Dharr wa Arwāḥ dar Fitrah Tawḥīdī‑yi Insān, 1394 Sh, shafi 442.
  19. ↑ Bayābānī Askū’ī, Jāygāh ‘Ālam al‑Dharr wa Arwāḥ dar Fitrah Tawḥīdī‑yi Insān, 1394 Sh, shafi 516
  20. ↑ - Shaykh Ṣadūq, al‑Hidāya, 1418 H, shafi 24‑25
  21. ↑ Istarābādī, al‑Ḥāshiya ‘alā Uṣūl al‑Kāfī, 1430 H, shafi 177
  22. ↑ Māzandarānī, Sharḥ al‑Kāfī (al‑Uṣūl wa al‑Rawḍa), 1382 H, jild 7, shafi 121, 124, 128 da jild 8, shafi 38
  23. ↑ - Sharīf Lāhījī, Tafsīr Sharīf Lāhījī, 1373 Sh, jild 2, shafi 123‑127
  24. ↑ - Shaykh Ḥurr ‘Āmilī, al‑Fusūl al‑Muhimma fī Uṣūl al‑A’imma, 1418 H, jild 1, shafi 425. - Majlisī, Biḥār al‑Anwār, 1403 H, jild 5, shafi 257; Majlisī, Mir’āt al‑‘Uqūl fī Sharḥ Akhbār Āl al‑Rasūl, 1404 H, jild 5, shafi 16‑161.
  25. ↑ Majlisī, Biḥār al‑Anwār, 1403 H, jild 5, shafi 257; Majlisī, Mir’āt al‑‘Uqūl fī Sharḥ Akhbār Āl al‑Rasūl, 1404 H, jild 5, shafi 16‑161
  26. ↑ Tafreshī, Ḥāshiya bar Man Lā Yaḥḍuruhu al‑Faqīh, an nakalto daga: Khwājū’ī, Jāmi‘ al‑Shatāt, 1418 H, shafi 68
  27. ↑ - Kabīr Madanī Shīrāzī, Riyāḍ al‑Sālikīn fī Sharḥ Ṣaḥīfa Sayyid al‑Sājidīn, 1409 H, jild 1, shafi 304
  28. ↑ - Jazā’irī, Nūr al‑Barāhīn, 1417 H, jild 2, shafi 184‑185
  29. ↑ Hāshimī Khū’ī, Minhāj al‑Barā‘a fī Sharḥ Nahj al‑Balāgha, 1400 H, jild 2, shafi 147.
  30. ↑ Amini, al‑Maqāṣid al‑‘Aliyya fī al‑Maṭālib al‑Saniyya, 1434 H, shafi 136‑138.
  31. ↑ Amini, al‑Maqāṣid al‑‘Aliyya fī al‑Maṭālib al‑Saniyya, 1434 H, shafi 196‑234.
  32. ↑ Don misali duba: Balakhī, Tafsīr Muqātil bn Sulaymān, 1423 H, jild 2, shafi 72‑73; Majlisī, Mir’āt al‑‘Uqūl fī Sharḥ Akhbār Āl al‑Rasūl, 1363 Sh, jild 7, shafi 36‑37; Jazā’irī, al‑Anwār al‑Nu‘māniyya, 1429 H, jild 1, shafi 201
  33. ↑ - Sharīf Lāhījī, Tafsīr Sharīf Lāhījī, 1373 Sh, jild 2, shafi 123
  34. ↑ - Bayābānī Askū’ī, Jāygāh ‘Ālam al‑Dharr wa Arwāḥ dar Fitrah Tawḥīdī‑yi Insān, 1394 Sh, shafi 442
  35. ↑ Malikī Miyānjī, Tawḥīd al‑Imāmiyya, 1415 H, shafi 125.
  36. ↑ Bayābānī Askū’ī, Jāygāh ‘Ālam al‑Dharr wa Arwāḥ dar Fitrah Tawḥīdī‑yi Insān, 1394 Sh, shafi 445
  37. ↑ - Rashtī, Uṣūl al‑‘Aqā’id, 1430 H, shafi 62; Muḥammadī Ray‑Shahrī, Mawsū‘at al‑‘Aqā’id al‑Islāmiyya fī al‑Kitāb wa al‑Sunnah, 1429 H, jild 3, shafi 58
  38. ↑ - Ṭayyib, Aṭyab al‑Bayān fī Tafsīr al‑Qur’ān, 1378 Sh, jild 12, shafi 422
  39. ↑ Shaykh Ḥurr ‘Āmilī, al‑Fusūl al‑Muhimma fī Uṣūl al‑A’imma, 1418 H, jild 1, shafi 425.
  40. ↑ Jazā’irī, Nūr al‑Barāhīn, 1417 H, jild 2, shafi 184‑185.
  41. ↑ Hāshimī Khū’ī, Minhāj al‑Barā‘a fī Sharḥ Nahj al‑Balāgha, 1400 H, jild 2, shafi 147.
  42. ↑ Amini, al‑Maqāṣid al‑‘Aliyya fī al‑Maṭālib al‑Saniyya, 1434 H, shafi 270‑289.
  43. ↑ Ayyāshī, Tafsīr al‑‘Ayyāshī, 1380 H, jild 2, shafi 39‑40. Barqī, al‑Maḥāsin, 1371 H, jild 1, shafi 241. Ṣaffār, Baṣā’ir al‑Darajāt, 1404 H, jild 1, shafi 71‑72. Shaykh Ṣadūq, al‑Tawḥīd, 1398 H, shafi 330. Shaykh Ṣadūq, ‘Ilal al‑Sharā’i‘, 1385 H, jild 1, shafi 118. .
  44. ↑ Don misali duba: Kulaynī, al‑Kāfī, 1407 H, jild 2, shafi 13.
  45. ↑ Don misali duba: Shaykh Ṣadūq, ‘Ilal al‑Sharā’i‘, 1385 H, jild 1, shafi 118.
  46. ↑ Don misali duba: Kulaynī, al‑Kāfī, 1407 H, jild 2, shafi 12.
  47. ↑ Don misali duba: Kulaynī, al‑Kāfī, 1407 H, jild 2, shafi 6‑7.
  48. ↑ Don misali duba: Kulaynī, al‑Kāfī, 1407 H, jild 1, shafi 133. .
  49. ↑ - Don misali duba: Kulaynī, al‑Kāfī, 1407 H, jild 2, shafi 12..
  50. ↑ Amini, al‑Maqāṣid al‑‘Aliyya fī al‑Maṭālib al‑Saniyya, 1434 H, shafi 136‑138.
  51. ↑ Ṭabāṭabā’ī, al‑Mīzān fī Tafsīr al‑Qur’ān, 1393 H, jild 8, shafi 317‑318.
  52. ↑ Shaykh Mufīd, al‑Masā’il al‑Sarawiyya, 1413 H, shafi 46.
  53. ↑ Sayyid Murtadā, Tafsīr al‑Sharīf al‑Murtadā, 1431 H, jild 2, shafi 376.
  54. ↑ Shaykh Ṭūsī, al‑Tibyān fī Tafsīr al‑Qur’ān, Dār Iḥyā’ al‑Turāth al‑‘Arabī, jild 5, shafi 29.
  55. ↑ Ṭabarsī, Majma‘ al‑Bayān, 1408 H, jild 4, shafi 765.
  56. ↑ Fayḍ Kāshānī, al‑Wāfī, 1406 H, shafi 502.
  57. ↑ Sharaf al‑Dīn, Falsafat al‑Mīthāq wa al‑Wilāya, 1432 H, shafi 16‑17.
  58. ↑ - Ṭabāṭabā’ī, al‑Mīzān fī Tafsīr al‑Qur’ān, 1393 H, jild 8, shafi 315‑316.
  59. ↑ Sabzawārī, Mawāhib al‑Raḥmān fī Tafsīr al‑Qur’ān, 1414 H, jild 5, shafi 30.
  60. ↑ Makārim Shīrāzī, Tafsīr al‑Namūna, 1374 Sh, jild 7, shafi 8.
  61. ↑ Jawādī Āmulī, Tasnīm: Tafsīr Qur’ān Karīm, 1392 Sh, jild 31, shafi 74‑89.
  62. ↑ Sayyid Murtadā, Tafsīr al‑Sharīf al‑Murtadā, 1431 H, jild 2, shafi 376
  63. ↑ Shaykh Ṭūsī, al‑Tibyān fī Tafsīr al‑Qur’ān, Dār Iḥyā’ al‑Turāth al‑‘Arabī, jild 5, shafi 29; Ṭabāṭabā’ī, al‑Mīzān fī Tafsīr al‑Qur’ān, 1393 H, jild 8, shafi 312.
  64. ↑ Ṭabāṭabā’ī, al‑Mīzān fī Tafsīr al‑Qur’ān, 1393 H, jild 8, shafi 312.
  65. ↑ Makārim Shīrāzī, Tafsīr al‑Namūna, 1374 Sh, jild 7, shafi 9‑10.
  66. ↑ Jawādī Āmulī, Tasnīm: Tafsīr Qur’ān Karīm, 1392 Sh, jild 31, shafi 89.
  67. ↑ Shaykh Mufīd, al‑Masā’il al‑Sarawiyya, 1413 H, shafi 46. Shaykh Ṭūsī, al‑Tibyān fī Tafsīr al‑Qur’ān, Dār Iḥyā’ al‑Turāth al‑‘Arabī, jild 5, shafi 29.
  68. ↑ Bayābānī Askū’ī, Jāygāh ‘Ālam al‑Dharr wa Arwāḥ dar Fitrah Tawḥīdī‑yi Insān, 1394 Sh, shafi 487
  69. ↑ - Sayyid Murtadā, Rasā’il al‑Sharīf al‑Murtadā, 1405 H, jild 1, shafi 113‑114; Shaykh Ṭūsī, al‑Tibyān fī Tafsīr al‑Qur’ān, Dār Iḥyā’ al‑Turāth al‑‘Arabī, jild 5, shafi 29
  70. ↑ - Shaykh Ṭūsī, al‑Tibyān fī Tafsīr al‑Qur’ān, Dār Iḥyā’ al‑Turāth al‑‘Arabī, jild 5, shafi 28.
  71. ↑ Ibn Ṭāwūs, Sa‘d al‑Su‘ūd lil‑Nufūs Mandūd, Dār al‑Dhakhā’ir, shafi 202.
  72. ↑ Ṭabāṭabā’ī, al‑Mīzān fī Tafsīr al‑Qur’ān, 1393 H, jild 8, shafi 316.
  73. ↑ Ṭabāṭabā’ī, al‑Mīzān fī Tafsīr al‑Qur’ān, 1393 H, jild 8, shafi 316. Shaykh Mufīd, al‑Masā’il al‑‘Akbariyya, 1413 H, shafi 113; Sayyid Murtadā, Tafsīr al‑Sharīf al‑Murtadā, 1431 H, jild 2, shafi 377; Fayḍ Kāshānī, al‑Wāfī, 1406 H, shafi 502; Sharaf al‑Dīn, Falsafat al‑Mīthāq wa al‑Wilāya, 1432 H, shafi 16‑17
  74. ↑ Sayyid Murtadā, Tafsīr al‑Sharīf al‑Murtadā, 1431 H, jild 2, shafi 377; Shaykh Ṭūsī, al‑Tibyān fī Tafsīr al‑Qur’ān, Dār Iḥyā’ al‑Turāth al‑‘Arabī, jild 5, shafi 27‑28
  75. ↑ Zamakhsharī, al‑Kashshāf, 1407 H, jild 2, shafi 176; Abū Ḥayyān, al‑Baḥr al‑Muḥīṭ fī al‑Tafsīr, 1420 H, jild 5, shafi 218‑220
  76. ↑ Āmulī, Tafsīr al‑Muḥīṭ al‑A‘ẓam, 1428 H, jild 4, shafi 259‑260 da jild 5, shafi 361‑362; Shaykh Bahā’ī, al‑Arba‘ūn Ḥadīthan, 1431 H, shafi 78
  77. ↑ Don misali duba: Qāḍī Sa‘īd Qummī, Sharḥ al‑Arba‘īn, 1421 H, shafi 365‑367; Sabzawārī, Mawāhib al‑Raḥmān fī Tafsīr al‑Qur’ān, 1414 H, jild 5, shafi 30
  78. ↑ Ṣadr al‑Dīn Shīrāzī, Tafsīr al‑Qur’ān al‑Karīm, 1366 Sh, jild 2, shafi 243.
  79. ↑ Ṭabāṭabā’ī, al‑Mīzān fī Tafsīr al‑Qur’ān, 1393 H, jild 8, shafi 318‑321
  80. ↑ Sayyid Murtadā, Tafsīr al‑Sharīf al‑Murtadā, 1431 H, jild 2, shafi 377‑378; Jawādī Āmulī, Tasnīm: Tafsīr Qur’ān Karīm, 1392 Sh, jild 31, shafi 119

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