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Daƙiƙa:Aurace-auracen Annabi (S.A.W)

Ƙara hanyoyin mahaɗar
Daga wikishia
Matan Annabi (S.A.W)
Khadija Ƴar Khuwailid (Aure:25 Shekarar Giwa)
Saudatu Ƴar Zam'a (Aure: Kafin Hijira)
A'isha Ƴar Abubakar (Aure:Shekara 2 Hijira)
Hafsa Ƴar Umar Bin Khaɗɗab (Aure: Shekara 3 Hijira)
Zainab Ƴar Khuzaima (Aure: Shekara 3 Hijira)
Ummu SalamaƳar Abu Umayya (Aure: Shekara 4 Hijira)
Zainab Ƴar Jahash (Aure: Shakara 5 Hijirta)
Juwairiyya Ƴar Haris (Aure: Shekara 5 ko 6 Hijira)
Ummu Habiba Ƴar Abu Sufyan (Aure: Shekara 6 ko 7 Hijira)
Mariya Ƴar Sham'un (Aure:Shekara 7 Hijira)
Safiyya Ƴar Hayyu (Aure: Shekara 7 Hijira)
Maimauna Ƴar Haris (Aure: Shekara 7 Hijira)

Aurace-auracen Annabi (S.A.W) da adadin mata, yana daga batutuwa da wasu jama'a daga marubuta suka yi bincike a kansa tare da warware shubuhohi da tuhume-tuhume da aka akai a cikin litattafai da ƙasidu daban-daban, cikin masu kawo shubuhohi kan auren annabi akwai marubuta kiristoci a ƙarni na 20 miladiyya, suna ƙoƙarin nuna cewa annabi ya auri mata daban-daban kawai saboda buƙatar sha'awa, tare da haka wasu kuma sun tafi kan cewa Muhammad ya yi aure da yawa ne saboda neman a Haifa masa ɗa namiji.

Sayyid Murtada Askari, malamin tarihi masanin hadisi a Shi'a, yana gani wannan tuhume-tuhume sun samo asali ne daga wani hadisi da ake jinginawa A'isha wanda cikinsa aka bayyana halayen Annabi (S.A.W) ta wata hanya da ba ta dace da daraja da mutuncinsa ba. Rashin sani da fahimta daga madogaran Muslunci na asali ga masu suka kan auren Annabi da kuma tasirantuwar da suka yi da mahangar kiristanci ko nazari mara zurfafa, yana cikin dalilin da ya kawo wannan zarge-zarge da tuhume-tuhume. A wata mahangar kuma daban, wasu jama'a daga malamai tare da dogara da rayuwar Annabi shekara 25 tare da matarsa Khadija wace ta girme shi da wasu shekaru, sun kore wannan zarge-zarge, musammam idan aka yi la'akari da cewa ita al'adar auren mace fiye da guda ɗaya wata al'ada ce ta yaɗu a jazirar Larabawa.

Kan asasin madogaran Muslunci, matan da Annabin Muslunci (S.A.W) ya aura bayan rasuwar Khadija idan aka cire A'isha baki ɗayansu zawarori ne, kuma wasu daga cikinsu sun haura shekara hamsi. A gefe guda kuma marubuta Musulmi tare da la'akari da asalan matan Annabi baki ɗayansu sun fito ne daga ƙabilu a lokacin yaƙi tare da Annabi ko kumai dai daga wasu manyan ƙabilu, da kuma la'akari da cewa ya aure su a shekarun da yake tsakiyar shagaltuwa da yaƙi, za a iya cewa aure-auren da ya yi sun kasance bisa muradu na siyasa da manufar ƙarfafa alaƙoƙinsa tare da waɗannan ƙabilu domin yaɗuwa da faɗaɗuwar Muslunci.

Daɗi kan haka, ba'arin aure-auren Annabi sun kasance bisa son yin alheri da kuma taimakawa mata da aka sake su ko mazajensu suka mutu da suke fama da wahalar zawarci, aurar Zainab Ƴar Jahash da ya faru ne sakamakon umarni daga ubangiji domin soke al'adar ɗaukar ɗan riko daidai da hukuncin ɗan da ka haifa (Ma'ana idan ya saki mata ba za ka aure ta ba). Haka kuma an ce matan Annabi sun taka muhimmiyar rawa cikin koyar da hukunce-hukuncen addini ga ƴan uwansu mata.

Matsayi Da Muhimmanci

Babban labari: Matan Annabi (S.A.W)

Annabin Muslunci a tsawon rayuwarsa ya yi aure-aure.[1] A imanin Musulmi, shi Annabi yana da wasu keɓantattun hukunce-hukunce a Muslunci (Khasa'isun Nabiyyi) kan wannan ne aka halasta masa auren mata fiye da guda huɗu.[2] Game da adadin matan Annabi (S.A.W) akwai saɓani tsakanin malaman tarihi; wasu sun ce guda 13 ne[3] wasu kuma sun ce 15[4] kai akwai masu cewa ma 21 ne, na'am kaɗai Annabi ya rayu da guda 11 daga cikinsu.[5] Wannan yawan saɓani ya faru daga ƙetare iyaka cikin rusa darajar Annabi, wani lokaci kuma yana faruwa ne sakamakon rashin sani kan haƙiƙanin tarihi da rashin fahimta da sanin cikakken sunayen matan.[6]

Tambayoyi game da dalilin adadin wannan aure-aure a cikin kaso ɗaya bisa uku na ƙarshen rayuwar Annabi, suna daga cikin muhimman tambayoyi a tarihin salon rayuwar Annabi[7] An ce akwai ra'ayoyi biyu masu warware juna game da wannan batu; da yawa-yawan daga cikin aure-auren da ya yi sun faru daga maslahohin zurfafar tunani na siyasa da zamantakewa kai wani lokacin auren ya kasance ga maslahar ita wace ya aura, Wasu kuma suna tunanin cewa ya yi wannan aurace-aurace bisa buƙata ta sha'awar jima'i wanda hakan ba ya dacewa da halayen Annabi na ƙwarai da kuma ƙaunar adalci.[8]

Aurace-auracen Annabi; Dalilin Zarge-zarge Da Kuma Fashin Baƙi Daban-daban

Masu tunanin cikin Musulmi sun yi imani cewa aurace-auracen Annabin Muslunci sun kasance kan maslahohi da manufofin Muslunci.[9] ba'arin turawa masu nazarin Muslunci (Orientalist) da marubuta, sun fassara aurace-auracen Annabi wani abu da ya samo asali daga tsananin alaƙarsa da mata da kuma sha'awar jima'i.[10] A cewar Carl W. Ernst, cikin littafin "Following Muhammad: Rethinking Islam in the Contemporary World" Muhammad, a galibin lokuta za ka samu kiristoci suna ganin aurace-aurace da Muhammad ya yi a matsayin rauni a gare shi, saboda su suna son ganinsa kamar misalin Isa Almasihu wanda ya rayu ba tare da ya yi aure ba.[11]

Gustave Le Bon, masanin zamantakewa ɗanƙasar Faransa, yana ganin tsananin son mata da son jin daɗin rayuwa da Annabi (S.A.W) ya kasance tare da su, shi ne kaɗai aibu da yake ɗamfare da shi.[12] Cikin rubuce-rubucen turawan yamma, za ka samu suna fassara baki ɗaya ko mafi yawancin aurace-auracen Annabi (S.A.W) a matsayin tsananin son mata da kuma son jima'i.[13] Haka nan zaka samu ba'arinsu suna ganin tsananin sha'awar jima'i a matsayin raunin da yake tattare da shi.[14] An ce galibin turawa manazarta Muslunci (Orientalists) na ƙarni na 19 suma haka suka fassara shi.[15]

Amma tare da haka John Davenport, manazarcin Muslunci ɗanƙasar Birtaniya a ƙarni na 19 miladi, a cikin littafin " An Apology For Mohammed And Koran" ya nesantar da Annabi daga zarge-zargen son jin daɗi ta morewa ta jima'i, ya kuma bayyana cewa manufar Annabi cikin aurace-auracen da ya yi shi ne neman haifa masa ɗa namiji.[16] Kamar dai yadda Maxime Rodinson shi ma ya dace da wannan ra'ayi da fahimta.[17]

Hassan Yusufi Ashakawari, daga Musulmi ma'abota sabon tunani ya yi imani cewa ba zai yiwu mu fassara dukkanin aurace-auracen annabi bai ɗaya ba, lallai wani ɓangare daga cikinsu sun kasance domin maslahar Muslunci da faɗaɗuwarsa,[18] amma a ba'arin wasu daban daga jumla auren A'isha da Hafsa wanda sun kasance mata masu ƙarancin shekaru, ƙari kan manufa ta Akhlaƙ, wani lokacin akwai gammammun maslahohi na Muslunci da Musulmi, yaɗa hukunce-hukuncen mata ta hannun mata, dalilai da suka shafi halas na kankin kansa suma sun taka rawa.[19] Yusufi Ashkawari, yana ganin aya ta 52 suratul ahzab tana ƙarfafawa da tabbatar da wannan mahanga.[20]

Muhammad Husaini Kashiful Giɗa, malamin shi'a ɗanƙasar Iraƙ yana kan wannan ra'ayi na cewa Annabi (S.A.W) tare da wannan yawaita auren mata yana son nuna ruhaniyarsa ta samaniya, kuma ya zama samfuri abin kwaikwayo wajen kamun kai, juriya da kiyaye adalci da daidaito a tsakaninsu.[21] Carl W Ernst (Haihuwa: 1950m) shi ma a littafinsa, tare da la'akari da wannan mu'amala ta Annabi, ya tafi kan cewa mahangar Musulmi shi ne Muhammad (S.A.W) ya kasance samfuri cikin darajoji abin kwaikwayo cikin annabta wanda ya kasance yana ba da samfuri na aiki da kwaikwayo ga al'ummarsa, kuma sakamakon ita rayuwar ɗan Adam tana buƙatuwa da haihuwa da iyalai, to a wannan fagen ma wajibi a samar da wani samfuri abin koyi na addini na addini.[22]

Binciken Tushen Wannan Ruɗani Da Zarge-zarge

Masu bincike domin gano tushen wannan tuhume-tuhume da aka yi kan Annabi, sun bayyana wasu muhimman gaɓoɓi kamar haka: daga jumla akwai karkatuwar masu yin zargin ga tsantsar tunani na duniya da rashin duba zuwa ga ruhaniya, tasirintuwa da aƙidun kiristanci da ke tunanin cewa zama babu aure matsayin kamala da daraja, halaya marasa kyawu na wasu sarakunan Muslunci da matan fadarsu, rahotanni da riwayoyi marasa inganci da aka naƙalto cikin litattafan hadisi da tarihin Musulmi, taƙaituwa da gazawar binciken turawa marubuta da kuma nesantarsu da madogarai na asali domin nazarin Muslunci.[23]

Sayyid Murtada Askari (Rasuwa:2007m) masanin tarihi a Shi'a, yana ɗaukar samar da sura da fuska mara inganci ga Annabi kaɗai ya faru ne daga riwayoyi da aka naƙalto daga A'isha. A cewarsa, an suranta Annabi Muslunci cikin waɗannan riwayoyi da wani mutum mai yawan sha'awar mata.[24] Allama Askari ya bayyana babban dalilinsa na rubuta littafin "The role of Aisha in the history of Islam" warware shubuhohi game da riwayoyin A'isha.[25] Haka nan Hassan Ashuri Langarudi, ɗanshi'a mai bincike, a cikin littafin matan Annabi (S.A.W) ya bayyana cewa babban dalilin da ya jefa turawa manazarta muslunci cikin ruɗani game da aurace-auracen Annabi shi ne wadatuwar da suka yi da rubuce-rubuce marasa inganci da ƙarerayin maƙiya Muslunci, da kuma rashin komawa ga Kur'ani.[26]

Tarihi Da Aurace-auracen Annabi (S.A.W)

Annabin Muslunci, shekara guda bayan rasuwar matarsa ta farko ma'ana Khadija, ya auri Saudatu bazawara mai shekaru 55.[27] Bayan nan sai ya auri A'isha wace ita kaɗai ce budurwa da ya taɓa aura, wace ya nemi auren ta a Makka, amma a Madina ne bayan yaƙin Badar shekara ta biyu hijira bisa nacewa da dagewar babanta Abubakar ta tare a gidan Annabi[28] Aurensa na huɗu kuma ya kasance ne tare da Hafsa Ƴar Umar wace ita ta kasance bazawara, a cewar wasu bama mace ce mai kyawun fuska ba, lokacin da babanta ya yiwa Usman da Abubakar tayin su aure ta ƙi suka yi.[29]

Mafi yawan aure-auren Annabin Muslunci sun kasance a lokacin tsananin yaƙi cikin matsaloli daban-daban, ma'ana daga shekara ta uku hijira zuwa ta bakwai,[30] a wannan lokaci Annabi kaɗai ya auri mata daga maƙiyansa da abokan gaba misalin ƙuraishawa da Yahudawa, bai auri mace ko da guda ɗaya daga Ansar masu bashi kariya.[31] Cikin matansa 11 guda tara daga Makka suka fito biyu kuma yahudawa ne.[32] Tare da saukar aya ta 52 suratul ahzab a ƙarshe-ƙarshen shekara ta bakwai ko farkon shekara ta takwas hijira, Annabi bai ƙara wani sabon aure ba.[33]

Sauran matan Annabi da ya aura da baki ɗayansu zawara ne masu manyan shekaru sune: Ummu Salama, tsohuwa wace tana da wasu adadin ƴaƴa kafin aurensa, ba ta da wata sha'awar aure,[34] Ummu Habiba Ƴar Abu Sufyan, ya aure ta bayan shekara 37 a mutuwar mijinta a Habasha,[35] Maimuna Ƴar Haris , tana da shekara 51, wace ta yi aure sau biyu kafin ta auri Annabi, sannan kuma ita ce da kanta ta nemi ya aure ta,][36] Zainab Ƴar Jahash, tana da shekaru 50, Annabi (S.A.W) ya aure ta ne domin yaƙar wata al'ada ta kuskure,[37] Zainab Ƴar Khuzaima wace ita ma kafin ta auri ta yi aure sau biyu.[38] Juwairiyya Ƴar Haris da Safiyya Ƴar Hayyu waɗanda sun kasance daga kuyangun Annabi (S.A.W) waɗanda bisa koyarwar Muslunci halas ne ya yi alaƙa da su.[39] Amma tun farko sai ya ƴantar da su daga baya bisa zaɓinsu da buƙatarsu ya aure su.[40]

Nazari Kan Maganar Aure Domin Samun Ɗa Namiji

Cikin amsa kan batun cewa Annabi ya yi aure-aure ne da dalilin neman haifa masa ɗa namiji, an ce wannan magana ba ta da wata madogara da shaida daga tarihi, kuma idan ma ace yana da wannan hadafi to ya kamata ne ace ya auri yara ƴanmata ba zawarori tsofaffi da suka shiga shekarun yaushewa waɗanda yawancinsu sun gama haihuwa. A gefe guda kuma, wasu sun ce idan da gaskiya ne ya yi aure-aure domin haifa masa ɗa namiji, to ya kama ta ace ya yi wannan aurace-aurace a zamanin da ƴaƴansa maza suka dinga rasuwa, bawai sai lokacin da ya haura shekaru hamsin a duniya ba. Tare kuma da cewa ba'arin matansa sun kasance kuyangu kafin ya aure su, kuma zai iya haihuwa tare da tun kafin ya aure su.[41]

Aure Da Manufar Addini Da Siyasa

Galibin malaman Muslunci, tare da jingina da ayoyin Kur'ani da rahotannin tarihi da kuma dalilai na ilimin aƙida (Misalin isma da fatan alheri ga sauran mutane) sun yi imani cewa Annabi ya yi aure da waɗannan mata ne kaɗai da maɗaukakan haduffa da manufofi da kuma neman maslaha da hikima;[42] saboda kamar yadda Ibn Khaldun yake faɗa, a zamanin rayuwar Annabi (S.A.W) da yaƙi da zubar da jini suka zama ɗabi'a ta biyu ga mutane, mafi muhimmancin hanyar hana yaƙi shi ne ɗaura aure.[43]

Kan wannan asasi ne aka ce mafi yawan auren Annabi (S.A.W) ya yi shi ne domin nemo goyan bayan manyan ƙabilun Larabawa, da kuma ƙarfafa ƙarfin siyasa da zamantakewa na Musulmi, ta hanyar dangantakar aure, kamar misalin auren A'isha wace ta kasance daga babbar ƙabilar Larabawa ta Taimu,[44] ko aurensa tare da Safiyya ƴar Hayyu Bin Akhɗab, jagoran yahudawan Bani Nadir, Manzon Allah (S.A.W) ta hanyar da ita ne ya yi ƙoƙarin kyawunta alaƙa da ƙabilar Yahudawa da hana su ƙullawa Muslunci makirci.[45] Ta wannan hanya ce dai aka ce auren Annabi da Ummu Habiba, ƴar Abu Sufyan ya kasance ɗaya daga dalilan karkatuwar Abu Sufyan zuwa ga Muslunci.[46] Da kuma aurensa da Juwairiyya ƴar Haris shugaban Yahudawa Bani Musɗalaƙ, a lokacin yaƙin Yahudawa musulmi sun kama mutane 200 daga danginsu, amma bayan auren Annabi da Juwairiyya, sai Musulmi suka saki dukkanin waɗanda suke da alaƙa da surukan Annabi (S.A.W), yayin da Bani Musɗalaƙ suka ga haka sai baki ɗayansu suka muslunta.[47]

Aure Domin Yaƙar Al'ada

Babban labari: Auren Annabi (S.A.W) Tare da Zainab Ƴar Jahash

An ce auren Annabi tare da Zainab ƴar Jahash ya kasance ne domin zartar da umarnin Allah da kuma ruguje mummunan tunani na jahiliyya, Zainab ƴar Jahash da farko ta kasance matar Zaidu Bin Harisa, wanda shi kuma ya kasance ɗan da Manzon Allah (S.A.W) ya riƙe shi kamar ɗansa na cikinsa, bisa al'adar jahiliyya Larabawa suna ɗaukar ɗan riƙo kamar ɗan da suka haifa na cikinsu, da wannan dalili ne idan ya mutu ko ya saki mata ba sa aurar ta.[48] Bisa umarnin Kur'ani, an umarci Annabi (S.A.W) ya auri matar Zaidu domin mutane su karɓi karya wannan al'ada ta jahiliya.[49]

Bayanin kula

  1. ↑ Masoudi, Muruj Al-Dhahab, 2001, juzu'i. 3, shafi. 23.
  2. ↑ Al-Karaki, Jami' al-Maqasid, 1414 AH, juzu'i. 12, shafi. 58; Al-Suyuti, Al-Khasa'isul al-Kubra, Dar al-Kutub al-Ilmiyah, juzu'i. 2, shafi. 426.
  3. ↑ Ibn Hisham, Al-Sirat Al-Nabawiyyah, Dar Al-Ma'rifah, juzu'i. 2, shafi. 643; Askari, Naqshe Ayishe Dar Islam, 2011, juzu'i. 1, shafi na 54-66.
  4. ↑ Masoudi, Muruj al-Dhahab, 1380, juzu'i. 3, shafi. 23; Dhahabi, Tarikh al-Islam, 1413 AH, juzu'i. 1, shafi. 592.
  5. ↑ Tabarsi, I'ilam Al-Wara, 1975, juzu'i. 1, shafi na 274-280.
  6. ↑ Ashuri Langroodi, Hamsarane Payambar, 2007, shafi na 35-40.
  7. ↑ Yousefi Eshkouri, “Ta'ammuli Da Ilale Candehamsari Payambare Islam,” shafi na 163.
  8. ↑ Yousefi Eshkouri, “Ta'ammuli Da Ilale Candehamsari Payambare Islam,” shafi na 163-164
  9. ↑ Askari, Naqshe Ayisha Dar Islam, 2011, Juzu'i. 1, shafi na 54-72; Ashuri Langroodi, Hamsarane Payambar, 2007, shafi na 58-64.
  10. ↑ Samimi, Muhammad Dar Oroppa, 2003, shafi na 419-421; Ansari, Bazeshinasi Kur'an, 2000, shafi na 362-363.
  11. ↑ Ernst, Iqtida Be Muhammadu (S.A.W), 2011, shafi na 112.
  12. ↑ Lou Ben, Tamaddune Islam Wa Arab, 1318, shafi na 116-124.
  13. ↑ Tabataba'i, Al-Mizan, 1417 AH, juzu'i. 4, shafi. 195.
  14. ↑ Dashti, Bisto Seh Sal, Beirut, shafi na 199-200.
  15. ↑ Samimi, Muhammad Dar Oroppa, 2003, shafi na 419-421.
  16. ↑ Davenport, Uzure Taqsire Be Poshgahe Muhammadu Wa Qur'ani, 2009, shafi na 35.
  17. ↑ Ansari, Korush Bozurg Wa Muhammad bn Abdullah, 1370, shafi na 278-279; Davenport, Uzure Taqsire Be Poshgahe Muhammadu Wa Qur'ani, 1388, shafi na 35-36.
  18. ↑ Yousefi Eshkouri, “Ta'ammuli Dar Ilale Candhamsari Payambar Islam,” shafi na 167.
  19. ↑ Yousefi Eshkouri, “Ta'ammuli Dar Ilale Candhamsari Payambar Islam,” shafi na 172.
  20. ↑ Yousefi Eshkouri, “Ta'ammuli Dar Ilale Candhamsari Payambar Islam,” shafi na 172.
  21. ↑ Kashif al-Ghata, al-Firdous al-A'ala, 1426 AH, shafi. 122.
  22. ↑ Ernst, Iqtida Be Muhammadu (SAW), 2011, shafi na 30.
  23. ↑ Abdul Mohammadi, Mustashriqan Wa Payambar A'azam (S.A.W), 2013, shafi na 195-196.
  24. ↑ Askari, Naqshe Ayisha Dar Islam, 2011, juzu'i. 1, shafi na 72.
  25. ↑ Askari, Naqshe Ayisha Dar Islam, 2011, juzu'i. 1, shafi na 72.
  26. ↑ Askari, Naqshe Ayisha Dar Islam, 2011, juzu'i. 1, shafi na 72.
  27. ↑ Ibn Khaldun, Moqaddimatu Ibn Khaldun, 1410H, juzu'i. 1, shafi. 286; Baladhuri, Ansab al-Ashraf, 1417 AH, juzu'i. 1, shafi. 414.
  28. ↑ Askari, Naqshe Ayisha Dar Islam, 2011, juzu'i. 1, shafi na 45.
  29. ↑ Ibn Saad, al-Tabataq al-Kubra, 1410 AH, juzu'i. 8, shafi na 81-83; İstanbuli, Nisa Haular al-Rasoul, 1421 AH, shafi. 350.
  30. ↑ Ashuri Langroodi, Hamsarane Payambar, 2007, shafi na 56.
  31. ↑ Ashuri Langroodi, Hamsarane Payambar, 2007, shafi na 57 da 73.
  32. ↑ Ashuri Langroodi, Hamsarane Payambar, 2007, shafi na 86.
  33. ↑ Ashuri Langroodi, Hamsarane Payambar, 2007, shafi na 37-38.
  34. ↑ Ibn Sa’ad, Al-Tabaqat al-Kubra, 1410H, juzu’i. 8, shafi. 91; Maghrib, Da'im al-Islam, 1385H, juzu'i. 2, shafi. 204; Ibn Sayyid al-Nas, Ayoun al-Athar, 1414 AH, juzu'i. 2, shafi. 386.
  35. ↑ Ibn Sa’ad, Al-Tabaqat al-Kubra, 1410H, juzu’i. 8, shafi. 70; Istanbuli, Nisa Hawlar al-Rasul, 1421 AH, shafi. 350.
  36. ↑ Ibn Sa’ad, Al-Tabaqat al-Kubra, 1410H, juzu’i. 8, shafi. 104; Istanbuli, Nisa Hawlar al-Rasul, 1421 AH, shafi. 335.
  37. ↑ Ibn Hisham, Al-Sirah al-Nabiwiyah, Daral al-Marifah, juzu'i. 2, shafi. 646; Ayoub, Hamsarane Payambar, 1417 AH, shafi. 24.
  38. ↑ Ibn Saad, Tabaqat Al-Kubra, 1410H, Juzu'i. 8, shafi. 91; Balazuri, Ansab al-Ashraf, 1417 AH, juzu'i. 1, shafi. 429.
  39. ↑ Suratul Mu'uminun, aya ta 6; Suratul Ma'arij, aya ta 29-31.
  40. ↑ Ibn Rahwayh, Musnad Ibn Rahwayh, 1412 AH, juzu'i. 4, shafi. 255; Ibn Sayyid al-Nas, Uyun al-Athar, 1414 AH, juzu'i. 2, shafi. 136.
  41. ↑ Ashuri Langroodi, Hamsarane Payambar, 2007, shafi na 76-78.
  42. ↑ Tabataba'i, Al-Mizan, 1417 AH, juzu'i na 4, shafi na 196-197; Askari, Naqshe Ayisha Dar Islam, 1391 AH, juzu'i na 1, shafi na 54-72; Abolghasemzadeh da Kazemnejad, "Konakashi Dabaraye Ilale Ta'addud Hamsarane Payambar," shafi na 84.
  43. ↑ Ibn Khaldun, Moqaddamatu Ibn Khaldun, 1410 AH, juzu'i na 1, shafi na 286.
  44. ↑ Qaderdan Qaramalki da Muharrami, Pasokh Beh Shobhate Kalami: Darbaraye Payambar A'azam, 2014, shafi na 298.
  45. ↑ Maqrizi, Imta'ul al-Asma', Dar al-Kutb al-Ilmiyah, juzu'i. 1, shafi. 316; Ashuri Langrudi, Hamsarane Payambar, 1386, shafi. 98.
  46. ↑ Ibn Sa’ad, Al-Tabaqat al-Kubra, 1410H, juzu’i. 8, shafi. 70.
  47. ↑ Ibn Hisham, Al-Sirat Al-Nabawiyyah, Darul-Marafah, juzu'i. 2, shafi. 625; Ashuri Langrudi, Hamsarane Payambar, 1386, shafi. 98.
  48. ↑ Tabatabaei, Parazhaye Az Islam, Jahanara Publishing, shafi na 174.
  49. ↑ Suratul Ahzab, aya ta 37.

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