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Daƙiƙa:Bai'ar Imam Ali (A.S) Ga Halifofi

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Bai'ar Imam Ali (A.S) (Larabci: بيعة الإمام علي (ع) مع الخلفاء) ga halifofi, magana ce game da ra'yoyi da suke da alaƙa da bai'ar Imam Ali (A.S) ga Abubakar da Umar da Usman, wannan batu yana daga cikin batutuwa da aka tattauna kansu a tarihin farkon Muslunci.

Ahlus-Sunna suna tafi kan cewa Imam Ali (A.S) ya yi bai'a ga halifofi uku bisa zaɓi, kuma wannan bai'a wata babbar alama ce da yake nuna halaccin hukumomin halifofi uku, daidai lokacin da a mahangar Shi'a suna ganin imamanci wani matsayi ne na Allah kuma bai dogara da bai'a ba (Rantsuwar biyayya). Malaman Shi'a ba su yarda da asalin bai'ar da ake jinginawawa Imam Ali (A.S) ba, ko kuma dai ya yi ta ne bisa tilastawa, ko bisa taƙiyya da maslaha domin kiyaye haɗin kan al'ummar Muslunci, wasu rahotannin tarihi daga jumlar waƙi'ar hari kan gidan Sayyida Faɗima (S), ana la'akari da su matsayin shaida da take tabbatar da cewa an tilastawa Imam Ali (A.S) yin bai'a.

Haka kuma malaman Shi'a sun tafi kan cewa Imam Ali (A.S) tare da dogara da haƙƙinsa cikin halifancin Manzon Allah (A.S), a waƙi'ar Saƙifa ya yi haƙuri bai nemi wannan haƙƙi nasa ba musamman sakamakon rashin wadatattun mataimaka da yanayi mai kyau, don kaucewa rikici da zai haifar da rarrabuwar kan al'ummar Musulmi.

Matsayi

Bai'ar Imam Ali (A.S) ga halifofi uku tana daga cikin mas'aloli da aka yi saɓani cikinsu a farkon Muslunci[1]kuma daga cikin maudu'ai masu motsa tattaunawa tsakanin Shi'a da Ahlus-Sunna.[2] An yi bincike kan wannan maudu'i a cikin rubuce-rubucen aƙida, tarihi da ilimin sanin bambance-bambance na mazhabobi biyu.[3]

Ahlus-Sunna, suna da ra'ayin cewa bai'ar Imam Ali (A.S) ga halifofi bai'a ce da ta kasance bisa zaɓinsa, kuma alama ce da take tabbatar da kawo ƙarshen rikice-rikicen siyasa bayan wafatin Annabi (S.A.W).[4] A mahangar Shi'a, imamanci wani matsayi ne na Allah da bai dogara da bai'ar mutane ba.[5] Kan wannan asasi ne, ba'arin malaman Shi'a ba su yarda da asalin bai'ar da aka ce Imam Ali (A.S) ya yi wa halifofi uku na farko ba, kuma sun ce idan ma an ƙaddara hakan ta faru, to ta faru ne bisa tilasta masa ko dai bisa taƙiyya.[6] Tare da haka, Shaik Saduƙ (Rasuwa: 381H) ya naƙalto wata wasiƙa da ake jinginawa Imam Mahadi (A.F) wace take ishara ga bai'ar Imamai ga shuwagabannin zamaninsu.[7] Amma Sayyid Jafar Murtada Amili ɗan Shi'a masanin tarihi (Rasuwa: 1441H) ya tafi kan cewa bai'ar Imam Ali (A.S) ga halifofi bai'a ce da aka tilasta masa wace ba ta tabbatar da halaccin hukumar shugabannin zamaninsa.[8]

Ma'anar Bai'a

Babban labari: Bai'a

Muhammad Taƙiyyu Jafari (Rasuwa: 1999M) wanda ya yi sharhi kan Nahjul Balaga, ya bayyana bai'a matsayin wata yarjejeniya ido buɗe wace take ginuwa bisa zaɓi a tsakanin mutane da shugaba, idan sharuɗɗanta ba su cika ba ba ta wani ƙima da inganci.[9] A cewar Muhammad Taƙiyyu Misbahu Yazdi (Rasuwa: 2020M) ya bayyana cewa haƙiƙa bai'a a mahangar Ahlus-Sunna tushe ce ta halacci ga hukuma amma a mahangar Shi'a kawai ana la'akari da bai'a a matsayin bayyana biyayya da amincewa ga shugaba.[10]

Shin Imam Ali (A.S) Ya Yi Bai'a Ga Halifofi Uku

Malaman Shi'a game da bai'ar Imam Ali ga halifofi uku na farko suna da mahanga guda biyu:

Rashin Bai'ar Imam Ali Ga Halifofi Uku

Wasu adadi daga malaman Shi'a, daga jumla Shaik Mufid[11] da Sayyid Murtada[12] (Rasuwa:436H) sun tafi kan cewa Imam Ali (A.S) kwata-kwata bai yi bai'a ga halifofi ba, Khajo Nasirid-dini Ɗusi (Rasuwa: 672H) shahararren malamin aƙida a Shi'[13] da Khundemir (Rasuwa: 942H) malamin tarihi Ahlus-Sunna, sun bayyana wannan ra'ayi a matsayin aƙidar Shi'a[14] Shaik Mufid tare da dogara da jinkirin Imam (A.S) cikin bai'ar Abubakar yana cewa da bai'ar ta kasance wajibi, to jinkiri cikinta zai zama lefi ko kuma taurin kai, wanda hakan ba ya dacewa ga wanda yake ma'asumi kuma ba abin karɓa bane cikin haƙƙinsa.[15]

Wasu sun bayyana cewa abin da Shaik Mufid yake nufi shi ne kore cewa Imam Ali (A.S) ya yi bai'a bisa zaɓi, saboda ba a ɗaukar bai'a cikin tilastawa a matsayin bai'a ta gaskiya.[16] A cewar Muƙatil Bin Aɗiyya (Rasuwa:505H) ko da ace Abubakar ya ɗora hannunsa kan hannun Imam Ali (A.S) da ya kasance a rufe yatsunsa a dunƙule, ba za a yi la'akari da haka a matsayin bai'a, saboda damƙe hannu alama ce ta ƙin yarda da bai'a.[17]

Shaik Ɗusi (Rasuwa: 460H) ya rawaito wata riwaya da take nuni Imam Ali (A.S) yaƙi yarda ya yi ba'ai kuma ya kasance yana ɗaukar kansa shi ne wanda ya fi cancanta da halifancin Annabi (S.A.W).[18] Muhammad Baƙir Majlisi (Rasuwa: 1110H) shima ya tafi kan cewa har zuwa watanni shida daga fara halifancin Abubakar Imam Ali (A.S) bai yi masa bai'a ba.[19]

Kan asasin wannan mahanga, an fassara mu'amalar Imam da ɗaukar matakin yin shiru da kuma ƙauracewa neman haƙƙinsa, ba wai kiyaye maslahar jama'a bane.[20] Wannan mahanga ta samu kulawa sakamakon rashin fayyace taklifi da abin da ya zama wajibi ga mutanen suka ƙi yin bai'a bisa biyayya ga Imam.[21]

Bai'a Ta Tilashi

Ba'arin madogaran Shi'a sun ba da rahoto cewa bai'ar Imam Ali (A.S) ga halifofi, bai'a ce da ta kasance ƙarƙashin tilastawa da barazana.[22] A cewar Rasul Jafariyan masanin tarihi, akwai wannan ra'ayin cikin ba'arin Ahlus-Sunna.[23] Ba'arin rahotanni da suka zo a litattafan Ahlus-Sunna suma cikinsu an yi ishara game da barazanar da shuwagabannin Saƙifa suka yi wa Imam (A.S) cikin tilasta masa yin bai'a ga Abubakar.[24] Ɗabari malamin aƙida a Shi'a a ƙarni na uku, ya naƙalto riwayoyi uku da suka hakaito barazana da tilasta Imam yi wa Abubakar bai'a.[25] Balazuri (Rasuwa:279H) ya ba da rahoto bai'ar da Imam Ali (A.S) ya yi wa Usman ta kasance tare da barazanar da Abdur-Rahman Bin Aufi ya yi masa.[26]

Saƙafi (Rasuwa: 283H) a cikin littafin Al-Garat ya yi ishara da wasiƙar Imam Ali (A.S) wace take bayyana halin bai'ar cikin yanayi na larura.[27] Cikin wasiƙa ta 28 Nahjul Balaga nan ma Imam Ali (A.S) ya bayyana cewa tilasta masa yin ba'ai wata alama ce da take nuna irin zaluncin da aka yi kansa.[28] Madelung (Rasuwa:2023M) Bature mai nazarin Muslunci (Orientalist) yana da ra'ayin cewa karɓa ta zahiri na halifancin Abubakar da Imam Ali (A.S) ya yi bai da ma'anar warwarar saɓani kuma Abubakar yana sane da cewa wannar karɓa ta faru ne cikin halin tilashi.[29]

Rahotanni Game da Bai'ar Ta Tilastawa

Babban labari: Waƙi'ar Kai Hari Gidan Fatima (S)

Ba'arin litattafan Shi'a sun yi ishara game da kai hari kan gidan Sayyida Faɗima (S) bayan taron Saƙifa, manufar wannan kai hari shi ne karɓar bai'ar Imam Ali (A.S).[30] Wasu adadin sahabbai tare da Imam Ali (A.S) sun tare a gidan Faɗima (A.S) don gujewa yin bai'a ga Abubakar.[31] Umar Bin Khaɗɗab tare da barazanar ƙona gidan Faɗima, ya tilastawa Imam Ali (A.S) zuwa wurin Abubakar.[32] Wasu adadin litattafan Ahlus-Sunna sun naƙalto labarin kai hari gidan Faɗima tare da bambanci cikin haƙiƙanin abin da ya faru.[33]

Bisa rahotan littafin Al-Imama Was Siyasa ɗaya daga cikin madogaran Ahlus-Sunna a ƙarni na uku hijira, yayin bai'a ga Abubakar an yi wa Imam Ali (A.S) barazanar kashe shi.[34] A cewar Mas'udi (Rasuwa: 346H), ɗan shi'a marubucin tarihi, ya bayyana cewa an kai Imam Ali (A.S) gaban Abubakar ne da ƙarfin tuwo domin karɓar bai'arsa, an matsa hannunsa amma tare da haka ya damƙe yatsun hannunsa yaƙi yarda ya buɗe su, sai Abubakar ya kama hannusa da ya kasance a damƙe, ya yi la'akari da hakan matsayin bai'a.[35]

Dalilan Da Ya Aka Tilasta Imam Ali Bai'a Ko Yin Shiru

Babban labari: Shirun Imam Ali (A.S) Na Shekaru 25

Malaman Shi'a, suna ganin cewa ƙin yin bai'ar da Imam Ali (A.S) ya yi ga halifofi ko jinkirtawa ya faru ne don kiyaye maɗaukakan maslahohi da kuma ƙauracewa rabuwar kan al'ummar Musulmi.[36] Ba'arin rahotanni suna nuni cewa Imam Ali (A.S) ya ƙauracewa bore kan Abubakar.[37] Kuma kaɗai ya yi bai'a ne ga Abubakar domin kiyaye haɗin kan al'ummar Musulmi.[38]

Kan asasin rahotan Balazuri, Usman yana ganin rashin bai'ar da Imam Ali (A.S) ya yi shi ne sanadin rashin haɗuwar kan Musulmi da afkawarsu cikin yaƙoƙin ridda, sannan daga baya kuma ya zo ya yi bai'a.[39] Bisa riwayar da Sayyid Murtada[40] da Shaik Ɗusi[41] suka naƙalto, Imam Ali (A.S) ya tsinci kansa cikin zaɓi biyu ko dai ya yi bai'a ga Abubakar ko kuma ya zaɓi riddar Musulmi. A cewar Rasul Jafariyan ɗan Shi'a masanin tarihi, gwamnati a waccan lokaci ta yi tsammanin cewa kamar yadda Ali (A.S) ya yi bai'a gare ta zai shigo ya taya ta yaƙar waɗanda ta kira su masu ridda, sai dai cewa bai shiga wannan yaƙi ba.[42]

Rahotannin tarihi suna nuni da cewa Imam Ali (A.S) bai samu wadatattin mataimaka da ƙarfin da zai iya kishiyantar bai'ar halifofi na farko.[43] Kaɗai wasu ƴan tsiraru daga mabiyansa suka rage tare da shi domin miƙewa da nuna bore ga gwamnatin lokacin.[44] Ɗabari ɗan Shi'a ya yi ishara da cewa Annabi (S.A.W) ya karɓi alƙawari daga Imam (A.S) idan ya zamanto bai sami mataimaka kan ƙoƙarinsa na tabbatar da gaskiya to ya kame bakinsa ya yi shiru.[45]

Bai'ar Imam Ali (A.S) Ga Halifofi A Mahangar Ahlus-Sunna

Malaman Ahlus-Sunna suna da ra'ayin cewa Imam Ali (A.S) ya yi bai'a ga halifofi kan asasin yarda da su da ya yi, sannan kuma goyan baya da ya nunawa halifofi wata alama ce da take tabbatar da amincewa da su[46] Ibn Abil Al-Hadid Mu'utazili[47] da Rashid Rida (Rasuwa:1354H) daga mutanen da suka yi sharhi kan Nahjul Balaga sun yi imani da cewa Imam Ali (A.S) ya yi bai'a ga Abubakar kan manufar haɗin kan al'ummar Musulmi.[48] Duk da cewa a faɗar Ibn Abil Al-Hadid Ali shi ne ya fi kowa cancanta da halifanci.[49]

A cewar Mir Hamid Husaini Lakanohawi masanin imamancin Shi'a, ya bayyana cewa hadisai da suke da alaƙa da jinkirin bai'a da aka naƙalto su a litattafan Ahlus-Sunna, sun kasance suka kan tushen aƙidar Saƙifa (Iƙrarin cewar Musulmi sun yi ijma'in cikin bai'ar Abubakar).[50]

Wuri Da Lokacin Bai'a

Akwai rahotanni daban-daban game da wurin da aka yi bai'a[51] ya haɗa da masallacin Annabi (S.A.W),[52] Hanya tsakanin gidansa da masallaci,[53] gidan Sa'ad Bin Ubada[54] da kuma gidan Imam Ali (A.S)[55] haka nan game da lokaci da aka yi wannan bai'a akwai mabambantan maganganu, bisa naƙalin Shaik Mufid, baki ɗayan Musulmi sun yi ijma'i bai'ar Abubakar ba ta kasance take bayan wafatin Annabi ba, alal aƙalla ta faru kwanaki uku bayan wafati[56] Cikin litattafan tarihi an bayyana lokacin bai'ar kamar haka:

Ba'arin madogarai sun kawo rahoton cewa Imam Ali (A.S) bai yi ba'ai ba sai bayan shahadar Sayyida Faɗima (S).[61] Kan asasin wannan magana, bai'ar ta kasance bayan kwanaki saba'in da ɗori da wafatin Annabi (S.A.W)[62] ko watanni shida da wafatinsa.[63]

Maƙaloli Masu Alaƙa

Bayanin kula

  1. ↑ Ura'ee Mu'meni, "Bai'at Imam Ali da Khalifofi", shafi na 163.
  2. ↑ Hashemi, Barresi-e Bai'at-e Hazrat Imam Ali (A.S.) da Khulafa, 1390H.sh., shafi na 12.
  3. ↑ Misalin dubawa: Sayyid Murtaza, Ash-Shafi fil-Imamah, 1407H., juzu'i na 3, shafi na 237; Ibn Hazm, Al-Fasl, 1416H., juzu'i na 3, shafi na 79.
  4. ↑ Bukhari, Sahih-ul-Bukhari, 1410H., juzu'i na 6, shafi na 396; Qushairi (Muslim bin Hajjaj), Sahih Muslim, 1412H., juzu'i na 3, shafi na 1381; Ibn Abdulbarr, Al-Isti'ab, 1412H., juzu'i na 3, shafi na 973.
  5. ↑ Ibn Maysam, An-Najat fil-Qiyamah, 1417H., shafi na 69.
  6. ↑ Fakhri, Taarikh-e Tashayyu' az Sadr-e Islam ta Payan-e Daur-e Khulafa-e Rashidin, 1388H.sh., shafi na 129.
  7. ↑ Shaykh Suduq, Kamal-ud-Deen, 1395H., juzu'i na 2, shafi na 485.
  8. ↑ Aamili, As-Sahih min Seerat-il-Imam Ali Alaihis-Salaam, 1430H., juzu'i na 9, shafi na 314.
  9. ↑ Jafari, Sharh wa Tafsir-e Nahj-ul-Balaghah, 1376H.sh., juzu'i na 3, shafi na 18.
  10. ↑ Misbah Yazdi, Pursish-ha wa Pasokh-ha, 1391H.sh., shafi na 29.
  11. ↑ Shaykh Mufid, Silsilat-e Mu'allafat-ush-Shaykh-il-Mufid, 1414H., juzu'i na 2, shafi na 56.
  12. ↑ Sayyid Murtaza, Ash-Shafi fil-Imamah, 1407H., juzu'i na 3, shafi na 239.
  13. ↑ Khwaja Nasiruddin Tusi, Ali (A.S.) Meezan-ul-Haqq, 1386H.sh., shafi na 199.
  14. ↑ Khwandamir, Taarikh-e Habib-us-Seer, 1380H.sh., juzu'i na 1, shafi na 447.
  15. ↑ Shaykh Mufid, Silsilat-e Mu'allafat-ush-Shaykh-il-Mufid, 1414H., juzu'i na 2, shafi na 56.
  16. ↑ Kourani, Seerah-Nameh Amir-ul-Mu'minin, 1401H.sh., juzu'i na 1, shafi na 668.
  17. ↑ Ibn Atiyyah, Abhal-Midaad, 1423H., juzu'i na 1, shafi na 203.
  18. ↑ Shaykh Tusi, Al-Amali, 1414H., shafi na 568.
  19. ↑ Majlisi, Bihar-ul-Anwar, 1403H., juzu'i na 28, shafi na 366
  20. ↑ Labbaf, Mazloomi-e Gumshudah dar Saqifah, 1385H.sh., juzu'i na 4, shafi na 149.
  21. ↑ Fakhri, Taarikh-e Tashayyu' az Sadr-e Islam ta Payan-e Daur-e Khulafa-e Rashidin, 1388H.sh., shafi na 130.
  22. ↑ Misalin dubawa: Askari, Naqsh-e A'ishah dar Taarikh-e Islam, 1390H.sh., juzu'i na 1, shafi na 105; Aamili, As-Sahih min Seerat-il-Imam Ali Alaihis-Salaam, 1430H., juzu'i na 9, shafi na 308; Beidhoun, Raftar Shinasi-e Imam Ali dar Aayinah-e Taarikh, 1379H.sh., shafi na 34; Hussaini Milani, Jawahir-ul-Kalam, juzu'i na 1, shafi na 337.
  23. ↑ Jafarian, Taarikh wa Seerah-e Siyasi-e Amir-ul-Mu'minin Ali bin Abi Talib (A.S.), 1380H.sh., shafi na 19. Duba kuma: Gholami, Pas az Ghurub, 1388H.sh., shafi na 187.
  24. ↑ Misalin dubawa: Ibn Qutaybah Ad-Dinawari, Al-Imamah was-Siyasah, 1410H., juzu'i na 1, shafina 30-33; Sultan-ul-Wa'izeen Shirazi, Shab-ha-e Peshawar, 1379H.sh., shafina 507-517.
  25. ↑ Tabari, Al-Mustarshid fil-Imamah, 1415H., shafina 373-384.
  26. ↑ Baladhuri, Jumal min Ansab-ul-Ashraf, 1417H., juzu'i na 6, shafi na 128
  27. ↑ Thaqafi, Al-Gharat, 1395H., juzu'i na 1, shafi na 306.
  28. ↑ Sayyid Razi, Nahj-ul-Balaghah, 1407H., shafina 387-388.
  29. ↑ Madelung, Jaanshini-e Hazrat Muhammad (S.A.W.), 1377H.sh., shafi na 80.
  30. ↑ Misalin dubawa: Hilali, Kitab-e Salim bin Qays, 1407H., shafi na 40; Mas'udi, Ithbat-ul-Wasiyyah, 1417H., shafi na 146; Ayyashi, Tafsir-ul-Ayyashi, 1380H., juzu'i na 2, shafi na 67.
  31. ↑ Ya'qubi, Taarikh-ul-Ya'qubi, Dar Sadir, juzu'i na 2, shafi na 124.
  32. ↑ Ibn Qutaybah, Al-Imamah was-Siyasah, 1410H., juzu'i na 1, shafina 30-31.
  33. ↑ <Misalin dubawa: Safadi, Al-Wafi bil-Wafayat, 1420H., juzu'i na 6, shafi na 15; Dhahabi, Seer A'lam-in-Nubala, 1405H., juzu'i na 15, shafi na 578; Ibn Hajar Al-Asqalani, Lisaan-ul-Meezan, 2002M., juzu'i na 1, shafi na 609.
  34. ↑ Ibn Qutaybah Ad-Dinawari, Al-Imamah was-Siyasah, 1410H., juzu'i na 1, shafi na 31.
  35. ↑ Mas'udi, Ithbat-ul-Wasiyyah, 1417H., shafi na 146.
  36. ↑ Beidhoun, Raftar Shinasi-e Imam Ali dar Aayinah-e Taarikh, 1379H.sh., shafina 40-41.
  37. ↑ Tabari, Taarikh-ul-Umam wal-Mulook, Beirut, juzu'i na 3, shafi na 209.
  38. ↑ Ibn Shahrashub, Al-Manaqib, Nashr-e Allamah, juzu'i na 1, shafi na 263; Gholami, Pas az Ghurub, 1388H.sh., shafi na 192.
  39. ↑ Baladhuri, Ansab-ul-Ashraf, Dar-ul-Ma'arif, juzu'i na 1, shafi na 587.
  40. ↑ Sayyid Murtaza, Ash-Shafi fil-Imamah, 1407H., juzu'i na 3, shafina 243-244.
  41. ↑ Shaykh Tusi, Talkhees-ush-Shafi, 1382H.sh., juzu'i na 3, shafi na 79.
  42. ↑ Jafarian, Hayat-e Fikri wa Siyasi-e A'imma-e Shi'a, 1381H.sh., shafi na 53.
  43. ↑ Jauhari Al-Basri, As-Saqifah wa Fadak, Maktabah Nainawa Al-Hadithah, shafi na 69.
  44. ↑ Ya'qubi, Taarikh-ul-Ya'qubi, Dar Sadir, juzu'i na 2, shafi na 126.
  45. ↑ Tabari, Al-Mustarshid fil-Imamah, 1415H., shafina 370-373.
  46. ↑ Misalin dubawa: Bukhari, Sahih-ul-Bukhari, 1410H., juzu'i na 6, shafina 396-397; Ibn Hanbal, Fada'il-us-Sahabah, 1403H., juzu'i na 1, shafi na 336; Qushairi, Sahih Muslim, 1412H., juzu'i na 3, shafi na 1381; Ibn Abdulbarr, Al-Isti'ab, 1412H., juzu'i na 3, shafi na 973; Ibn Taymiyyah, Minhaaj-us-Sunnah, 1406H., juzu'i na 5, shafi na 490 da juzu'i na 8, shafi na 293.
  47. ↑ Ibn Abil-Hadid, Sharh Nahj-ul-Balaghah, Maktabatar Al-Mar'ashi, juzu'i na 11, shafina 111-113.
  48. ↑ Rida, Tafsir-ul-Manar, 1414H., juzu'i na 8, shafi na 224; Ibn Abil-Hadid, Sharh Nahj-ul-Balaghah, Maktabatar Al-Mar'ashi, juzu'i na 11, shafina 111-113.
  49. ↑ Ibn Abil-Hadid, Sharh Nahj-ul-Balaghah, Maktabatar Al-Mar'ashi, juzu'i na 11, shafina 111-113.
  50. ↑ Kintoori, Abaqat-ul-Anwar, 1404H., juzu'i na 2, shafi na 287.
  51. ↑ Ura'ee Mu'meni, "Bai'at Imam Ali da Khalifofi", shafi na 166.
  52. ↑ Hilali, Kitab-e Salim bin Qays Al-Hilali, 1407H., shafi na 45; Bukhari, Sahih-ul-Bukhari, 1410H., juzu'i na 6, shafi na 396.
  53. ↑ Baladhuri, Ansab-ul-Ashraf, Dar-ul-Ma'arif, juzu'i na 1, shafi na 585.
  54. ↑ Ibn Katheer, Al-Bidayah wan-Nihayah, Dar-ul-Fikr, juzu'i na 5, shafi na 249; Ibn Asakir, Taarikh-e Madinat-e Dimashq, 1415H., juzu'i na 30, shafi na 277.
  55. ↑ Ibn Abd Rabbih, Al-Iqd-ul-Fareed, 1407H., juzu'i na 5, shafi na 14.
  56. ↑ Shaykh Mufid, Silsilat-e Mu'allafat-ush-Shaykh-il-Mufid, 1414H., juzu'i na 2, shafi na 56.
  57. ↑ Ibn Katheer, Al-Bidayah wan-Nihayah, Dar-ul-Fikr, juzu'i na 6, shafi na 302.
  58. ↑ Tabari, Taarikh-ul-Umam wal-Mulook, Beirut, juzu'i na 3, shafi na 207; Mas'udi, Ithbat-ul-Wasiyyah, 1417H., shafi na 146.
  59. ↑ Baladhuri, Ansab-ul-Ashraf, Dar-ul-Ma'arif, juzu'i na 1, shafi na 586; Ibn Abdulbarr, Al-Isti'ab, 1412H., juzu'i na 3, shafi na 974.
  60. ↑ Ya'qubi, Taarikh-ul-Ya'qubi, Dar Sadir, juzu'i na 2, shafi na 126.
  61. ↑ Jauhari Al-Basri, As-Saqifah wa Fadak, Maktabah Nainawa Al-Hadithah, shafi na 61.
  62. ↑ Mas'udi, Muruj-udh-Dhahab, 1409H., juzu'i na 2, shafi na 309; Ibn Qutaybah Ad-Dinawari, Al-Imamah was-Siyasah, 1410H., juzu'i na 1, shafi na 31.
  63. ↑ Tabari, Taarikh-ul-Umam wal-Mulook, Beirut, juzu'i na 3, shafi na 208

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