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Daƙiƙa:Dawwama A Cikin Wuta

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Dawwama A Cikin Wuta ko Azaba Ta Din-din-din abu ne da yake cikin koyarwa Musulunci da mafi yawancin addinai, ayoyi da yawa cikin Alƙur'ani da jumloli mabambata sun yi nuni kan dawwama cikin azaba, kamar خالدین فیها أبدًا» (Suna dawwama cikinta har abada) kazalika akwai hadisai da yawa da suka yi magana kan dawwama a wuta cikin litattafan hadisi na Shi'a.

Akwai saɓani tsakanin malamai kan dawwama cikin wuta, wasu suna ganin cewa dawwama cikin wuta ya saɓawa adalcin Allah da hikimarshi da ma rahamarshi, kazalika shi dawwama a wuta ya saɓawa wasu ayoyi na Alƙur'ani, wasu sun yi imani cewa su ƴan wuta za su fita daga cikinta ko kuma idan har suka yi saura a cikinta to za su daina jin zafinta da daina shan wahalarta.

Wasu malamai daga ciki hadda na Shi'a suna ganin akwai waɗanda za su dawwama a wuta, amma sai dai kawai ba kowa bane ba zai dawwama a ciki ba, sai dai cewa suna ganin shi dawwama a wuta ya taƙaita ne ga kafirai da masu ƙin gaskiya waɗanda dalili ya tabbata a gare su, amma suka ƙi amsar gasƙiya. Su malaman suna ganin masu saɓo da masu raunin tinani, ba za su taɓa dawwama a wuta ba. Tabbas kamar yadda muka sani cewa ya zo a Alƙur'ani wasu mutane har abada ba za su fita daga wuta ba.

Wasu malaman Shi'a sun yi imani cewa zai yiwu a yi bayanin dawwama a wuta ta hanayar mahangar bayyanar haƙiƙar aiki da yadda zai bayyana a matsayin halitta a ranar Alƙiyama.

Matsayin Wannan Bincike

Dawwamar ko a ce dawwamar ran ɗan Adam bayan mutuwa koyarwa ce ta Musulunci da wasu addinai, kamar Yahudanci da Kiristanci[1] koma kuma ince a dunƙule magana game da dawwamar ran ɗan Adam ya zo a cikin Alƙur'ani cewa Allah ya yi alƙawarin azaba da dawwamar da wasu mutane a wuta, daga cikin waɗanda za su dawwama a wuta, akwai kafirai,[2] da Mushirikai,[3] da munafukai.[4]

Saɓanin da aka samu kan mas'alar dawwama a wuta ya kai ga wasu su ce, wannan mas'ala tana cikin irin abin da aka yi Ittifaƙi kanta, kai wasu ma sun ce tana cikin laruran addini, wasu kuma suna ganin akasin wannan ra'ayi gaba ɗaya, suna ganin wannnan mas'ala ta yi nisa da hankali, ta yadda basa jingina wannan ma'sala ga addini,[5] amma waɗanda suke yarda da batun dawwama a wuta sun dogara da dalili na Alƙur'ani da hadisi,[6] an ce ayoyi 85 cikin Alƙur'ani sun zo ne kan dawwama, haka zalika ayoyi 34 ne suka zo suna magana kan tabbata a wuta.[7] ya zo cikin aya ta 169 Suratun Nisa'i, aya 65 Suratul Ahzab da aya 23 ta Suratul Jinni cewa kafirai da azzalumai da masu saɓawa Allah da ma'aiki za su dawwama a wuta, bayan wannan yanki na ayar Kalmar "Abadan" ta zo.[8] Sannan a babin dawwama a Jahannama akwai ruwayoyi da yawa da suka zo, takai ga marubucin littafin Almizan ya ce ruwayoyin da suka zo daga iyalan gidan manzo (S.A.W) kan abin da ya shafi dawwama a wuta sun kai haddin Istifada (suna da yawa).[9] tabbas ya zo a ruwayoyu cewa shi dawwama a wuta ba na kowa bane, kawai na kafirai ne da Mushirikai da masu jayayya da gaskiya.[10]

Mahanga Uku Kan Azaba Madawwamiya

Azaba Madawwamiya Ta Keɓanta Ga Kafirai Da Masu Aikata Manyan zunubai

Mafi yawan malaman aƙida na Musulunci daga mabanbantan mazhabobi sun tafi kan cewa kafirai za su dawwama a Jahannnama,[11] amma sun yi saɓani kan fasiƙi ko mai aikata babban zunubi wanda ya mutu bai tuba ba, misali Khawarij zaka gan su sun yi imani cewa mai aikata babban zunubi kafiri ne kuma zai dawwama a wuta. Saɓanin wannan ra'ayin nasu akwai Mu'utazilawa suna ganin cewa mai aikata babban zunubi Musulmi ne, sai dai cewa suna ganin shi a cikin fasiƙai, haka yana nufin shi ba kafiri ba ne kuma ba mumini ba, shi yana wani matsayi tsakaninsu su biyun, duk da mafi yawan a cikinsu suna da ra'ayi irin na Khawarij, wato mai aikata babban zunubi zai dawwama a wuta.[12]

Azaba Ta Din-din-din Ta Keɓanta Ga Kafirai

Jahiz da Abdullahi Bin Hassan Al-Anbari suna ganin cewa maganar dawwama a wuta ya keɓanta ga kafirin da ya san gaskiya ya take ta a matsayin abin da ya inganta, amma kafirin da ya yi ƙoƙarin neman gaskiya, amma sai ba ta bayyanar mashi ba, kuma saboda haka sai bai musulunta ba, to shi yana da uziri, idan ya shiga wuta wata rana azabarshi za ta yanke.[13]

Waɗanda Ba Su Yarda Da Azaba Madawwamiya Ba

Akwai Mabambantan ra'ayoyi a tsakanin malamai, daga cikin akwai waɗanda ba su yarda da azaba madawwamiya ba, kuma suma waɗannan suna da saɓani a junansu, abin nufi saɓaninsu ba ya komawa kan abu ɗaya, kowane ɗaya daga cikinsu yana da dalilinshi da ya keɓanta da shi, bisa binciken da aka ambata kan wannan mas'ala, wanɗanda suka yi saɓani kan mas'alar azaba madawwamiya za a iya kasa su gida shida:[14]

  1. Ƴan wuta za su fita daga wuta su shiga Aljanna.[15]
  2. Wuta da waɗanda suke cikinta za su gushe kuma za su su ƙare.[16]
  3. Za a bawa ƴan wuta juriyar haƙuri da mantawa cewa a cikin azaba suke.[17]
  4. Cuɗanyar azaba da ni'ima.[18]
  5. Ƴan wuta za su ni'imta da wuta.[19]
  6. Dawwama wacce bata ƙunshi duk wanda yake cikin wuta ba.[20]

An ce Jaham Bin Safwan da wasu wanɗada suka bishi su ne suka tafi kan cewa wuta da aljanna za su ƙare, sakamakon haka zai zamo basu yi imani da wani abu dawwama a wuta ko aljanna ba.[21]

Wanda ya yi fice wajan saɓawa mas'alar dawwama a wuta shi ne Shaik Ibn Arabi[22] ya rubuta cewa bayan ƴan wuta sun ɗanɗana azaba gwargwadon aikinsu, to rahamar Allah za ta sauka gare su yayin da suke cikin wuta, saboda haka ba su ci gaba da jin zafin wuta ba.[23] Bayan Shaik Ibn Arabi, Mulla Sadra Shirazi wanda aka fi sani da Sadrul Muta'allihin wanda aka ce shima ya tafi kan abin da Ibn Arabi ya tafi a kai, duk da a wasu daga cikin litattafanshi ya saɓa kan cewa kafirai za su fita daga cikin Jahannama, ya yi imani cewa a ƙarshe azaba za ta yanke ba za ta ci gaba har abada ba, a ƙarshe ƴan wuta ba za su ci gaba da jin zafin wuta azaba ba,[24] amma duk da haka Mulla Sadra a cikin littafinshi mai suna Masha'ir ya ce bisa dalilinshi na Shuhudi da Mukashafa (abin da ya gani sakamakon bauta da kusanci da Allah) da dalili na hankali suna jan hankalinshi zuwa ga wani abu saɓanin abin da Ibn Arabi ya tafi a kai, ya zaɓi ra'ayin cewa azaba za ta ci gaba kuma madawwamiya ce.[25]

Wasu masu bincike sun ce Sayyid Imam Khomaini (R.A) ana lissafas hi cikin malaman da suka tafi kan cewa azabar Allah za ta yanke, kuma a nanne yake ganin fa'idar ceto dangane da wanɗada suke cikin wuta,[26] an faɗi cewa Imam Khomaini ya yi riƙo da dalili na rahamar Allah mai faɗi kuma ta kowa kan cewa azabar za ta yanke ba za ta dawwama ba, kuma dawwamar azaba har abada ya saɓawa tsarin halittar ɗan Adam.[27]

Aƙidar Malaman Shi'a Kan Dawwama A Wuta

Bisa abin da mai bincike Shaik Ƙadardan Ƙaramaliki kwararre a fannin aƙida ya faɗa cewa dawwama a wuta a mahangar malaman Shi'a in banda Sadrul Muta'allihin da waɗanda suka bishi, al'amari ne da suka yarda da shi kuma suka yi ittifai a kanshi.[28] amma su malaman aƙida na Shi'a sun tafi kan cewa dawwama a wuta ya keɓanta da kafirai kaɗai.[29]

Keɓantar Dawwama A Wuta Ga Kafirai Masu Jayayya Da Gaskiya

Bisa ra'ayin Shaik Mufid, ƴanshi'a sun yi Imani da cewa dawwama a wuta ya keɓanta ga kafirai ne, amma masu saɓo duk da za su shiga Jahannama, to amma ba za su dawwama a cikin ba[30] daga cikin waɗanda suka ƙarfafi wannan magana akwai Mulla Sadra Shirazi, inda ya ce dalilin dawwama a wuta shi ne kafirci kawai, wannan dawwama a wuta sakamako ne na lalacewar aƙidarsu ba ayyukansu ba, saboda ita azaba sakamako ce na lalacewar aiki, wanda ta yiwu ya rushe da kuma rashin karɓuwarshi, saɓanin azabar da ta faru sakamakon lalacewar aƙida, kai a taƙaice wuta ko azaba sakamakon lalacewar aƙida a cikin zuciya tana ci gaba da dawwama, saɓanin azabar aiki, a ƙarshe duk da cewa Mulla Sadra ya saɓawa Mashahur kan abin da ya shafi dawwama a wuta kamar yadda ya gabata, sai dai cewa maganarshi ta keɓanta da azabar da za a yiwa kafirai ne, yana mai ƙarfafa abin da Mashahurun malamai suka tafi a kai.[31]

A manhagar Allama Ɗabaɗaba'i marubucin tafsirin Almizan yana ganin cewa Alƙur'ani ya yi bayani ƙarara kan tabbacin dawwama a wuta, kamar yadda ya zo a cikin aya ta 76 Suratul Baƙara, lalle ayar tayi bayani ƙarara cewa ƴan wuta ba za su taɓa fita daga wuta ba, sannan akwai ruwayoyi da yawa da aka rawaito daga iyalan gidan manzo (S.A.W) da suke bayani ƙarara kan dawwamar wasu a wuta, saboda haka ne muke cewa duk ruwayar da aka samu cikin ruwayoyi ta hanyar waɗanda ba ƴanshi'a ba wadda take kore dawwama a wuta, to wajibi ne a aje ta a gefe, saɓawa Alƙur'ani ƙarara.[32]

Kafa Hujjar Malaman Aƙida Na Shi'a

Malaman Shi'a suna ganin cewa azaba madawwamiya ba ta game duk waɗanda za su shiga wuta ba, ayoyi da ruwayoyi sun tabbatar da keɓantar dawwama cikin azaba ga kafirin da ya san gaskiya kuma ya take ta, ƙari bayan dalili na hankali akwai dalili cikin aya ta 128 Suratul An'am, wanda take cewa "إِلَّا مَا شَاءَ اللَّهُ" (Sai abin da Allah ya so) Wannan jumlar tana tabbatar da togaciya kan dawwama cikin azaba, waɗanda ake togacewa ko cirewa ba zai yiwu ba su zama daga kafirai, saboda akwai Ijma'i kan cewa kafiri ba zai fita daga cikin Jahannama ba, daga ƙarshe zamu ga babu wanda togaciyar take nufi sai fasiƙi wanda yake aikata manya zunubai, inda azabar da ake yi mishi za ta yanke da irada da mashi'ar Allah a lahira.[33]

Allama Majlisi ya kai ga sakamako daga wasu ruwayoyi da aka rawaito kan dawwama a wuta cewa, wanda ba zai dawwama a wuta ba shi ne wanda yake da tawayar hankali ko kuma wanda hujja ba ta isa zuwa gare shi ba.[34]

Malaman aƙida na Shi'a suna ganinn cewa mumini mai aikata babban zunubi ya canci a ba shi lada saboda imanin da yake da shi, hakan za ta faru ne sakamakon abin da ya zo cikin suratul Zalzala cewar Allah komin ƙanƙantar alherin da mutum ya yi, to zai ga sakamakonshi, wanda haka ke nufin zai sami ladanshi, a fili yake cewa shi imani shi ne mafificin aikin alheri a rayuwar ɗan Adam, amma a ƙarshe mumini mai aikata babban zunubi ya cancanci a yi mishi azaba, amma saboda imaninshi kuma ya cancanci a bashi lada madawwami, a ƙarshe abin da ya dace dangane da irin wannan mutum fasiƙi shi ne za a shigar da shi wuta a farko domin ya sha azaba a cikinta, bayan haka sai azabar ta yanke sannan sai ya shiga aljanna, sakamakon imaninshi sai ya cancaci ni'iman madawwamiya.[35]

Azaba Madawwamiya Da Rahamar Allah

Wasu daga cikin malman Musulunci waɗanda suke da ƙwarewa kan faalsafa da Irfani muna ganin suna saɓawa mas'alar dawwama a wuta da mas'alar azaba ta din-din-din a wuta,[36] Saboda suna ganin cewa dawwama a wuta ba ya dacewa da ramahar Allah,[37] a gefe ɗaya kuma Allama Ɗabaɗaba'i ɗaya daga cikin malaman tafsiri da falsafa na shi'a, yana ganin cewa rahamar Allah ba yana nufin taushin zuciya, tausayi da jin motsin zuciya na cikin rai ba, saboda wannan ma'ana ta ramaha ma'ana ce ta zahirin ɗabi'ar ɗan Adam, wacce Allah ya tsarkaaka daga gare ta, kawai rahamar Allah tana nufin ba da abu gwargwadon buƙatar mutum, da wata ma'anar rahamar Allah ta rabu gida biyu; Ta farko: Rahamar Allah ta gama-gari, wacce ita ce ba wa mutum abin da yake marmarinsa a tafarkin samuwa da wanzuwa. Ta biyu: Rahamar Allah ta musamman ita ce ba wa abu abin da yake marmarinsa kuma ya dace da shi a tafarkin shiriya zuwa ga tauhidi da kuma farin cikin kusanci da Allah.

Saboda haka idan mutum ya taɓe a duniya, a zahiri yana gina ɗabi'arsa ta cikin gida ne har ta zama mai tsananin taɓewa. Allah Maɗaukaki kuwa yana ba kowane mai marmarin wani abu abin da yake marmarinsa. Kamar yadda ƙwai yake da marmarin zama kaza, wato yana da damar zama kaza, haka nan mutum mai taɓaɓɓe mai shan wahala ya samar a cikin kansa damar shan wahala kawai. Saboda haka, Allah Maɗaukaki, bisa ga rahamarsa ta gama-gari, yana zuba masa abin da samuwarsa ta dace da shi kuma yake marmarinsa. Don haka, azaba ta din-din-din tana daga cikin rahamar Allah ta gama-gari. Amma rahama ta musamman ba ta da alaƙa da wannan batu, kuma ba ita ce abin da ake tattaunawa a nan ba.[38]

Bisa abin da Ibn Arabi ya yi imani da shi, shi ne cewa zatin wasu mutane an halicce su suna ɗauke da abu guda biyu rahama da tausayi, idan Allah ya bawa irin waɗanan mutanan damar mulkar mutane, da duk damuwar da wahalar al'umma da ta kau, alhali shi Allah shi ne wanda ya fi kowa rahama, koma shi ne wanda zai iya kawar da azaba gaba ɗaya daga bayinshi, saboda shi ne wanda ya siffata kanshi da cewa shi mafi rahama ne.[39]

Azaba Madawwamiya Da Adalci Da Hikimar Allah

Adalcin Allah
Ma'anar Adalcin Allah
Husnu Da Ƙubhu
Batun Sharri
Jabar Da Ikhtiyar
Amrun Bainal Amraini
Ƙaza da Ƙadri
Mafi Kyawun Tsari
Mustad'af Fikri
Ɗora wa mutum abin da ba ya da ikon aikatawa
Istiɗa'a
Azaba ba tare da bayani ba
Dawwama A Cikin Azaba
Halitta ta tilas
Adalcin Shari'a

Wasu malamai na Musulmi suna ganin cewa dawwamar azaba yana cin karo da adalcin Allah, saboda haka suke yin wannan tambayar, saboda mai mutu yake aikata abin da bai dace ba a wannan duniya cikin wani ƙanƙanan lokaci, amma sai ya zamo sakamakonshi shi ne dawwama cikin wutar Jahannama ana gonashi?![40] Akwai wasu malaman kuma da suke ganin cewa azaba madawwamiya tana karo da hikimar Allah ta'ala[41] Sun yi da'awar cewa ƙirƙirar halitta wadda za ta sha azaba ba tare da ƙarewa ba, abu ne da ya saɓa wa hikim.[42]

Saɓanin ra'ayin da suka gabata, Shaik Ali Rabbani Gulfaigani masanin fannin aƙida,Kuma ya bayyana cewa azaba ta har abada ba ta saɓa wa adalcin Allah ba; domin la'akari da ba wa mai laifi abin da ya cancanta ba ya taƙaita ne kawai ga ɓangaren lokaci, a a dole ne a kalle shi ta fuskacin girman abin da ya aikata da babbar ɓarnar da ya yi, kan dokar aikata laifuka zamu ga doka a gurin masu hankali, yayin da wani mutum zai yi wani laifi na hargitsa al'umma, kamar kisa ko wani laifi, ana hukunta shi da zama a gidan kurkuku har mutuwarshi, zamu ga cewa lokacin da ya aaikata wannan laifi bashi da yawa, amma ɓarnar da ya haifar mai yawa ce, to haka abin yake dangane da azaba madawwamiya, saboda haka masu aikata laifi suna aikata ɓarna babba, saboda haka dawwamarsu a wuta bai saɓawa abin da suka aikata ba.[43]

Kuma ya ƙara da cewa ita azaba sakamako ne daga abin da mutum ya jefa kanshi a ciki saɓo da taɓewa, ita azaba madawwamiya ba sakamakon wani ƙaraamin aiki bace, Sakamakon haka shi ne, azaba ta har abada ba ta saɓa wa hikimar Allah ba, domin lamarin halitta ne.[44]

Bayanin Azaba Madawwamiya Bisa Mahangar Jikkantuwar Ayyuka

Wasu malamai na addini suna ganin hanya ɗaya ce da za a yi bayani wanda ya dace kan azaba madawwamiya da adalcin Allah shi ne, wannan hanya ita ta Jikkantuwar Ayyuka[45] a mahanagarsu suna ganin cewa rashin dacewar azaba da adalcin Allah ya samo asali ne daga aƙidar da take ganin babu alaƙa ta haƙiƙa tsakanin saɓon mutum da sakamakon abin da zai samu daga Allah, yayin da wasu malamai suka yi saɓani kan bayyana yadda azaba za ta kasance a ranar lahira, akwai mahanga kan hakan ta kai goma, sai dai cewa dukansu sun yi tarayya kan cewa babu alaƙa tsakanin azaba da saɓo, A taƙaice: idan azabar mutum tana faruwa ne ta hanyar Allah Maɗaukaki da halittarsa, to wannan shi ne ma'anar cewa hukunci abu ne na i'tibari (wato abin da aka sanya shi bisa la'akari).[46]

Wannan aƙida wacce take ganin rashin alaƙa ta halitta tsakanin aikin mutum da sakamakonshi, ta haifar da wasu tambayoyi, saboda wannan aƙida ba ta iya ba da wani bayani cikakke ba kan yadda azaba madawwamiya za ta kasance ba a gobe Alƙiyama. To saboda haka ne wasu malamai suka duƙufa domin yin bayani mai gamsarwa ko na hankali kan cewa akwai alaƙa ta halitta tsakanin aikin mutum da sakamakonshi, ita azaba tana ɓuɓɓugowa ne daga aikin da mutum yake aikatawa, bisa wannan zai zamo bai inganta ba maganar da ake faɗa cewa ranar alƙiyama za a shigar da mu wuta, a a ba haka ba ne, ita wuta za ta faru ne daga cikin mutum (daga aikinshi) ba Allah ba ne zai haliccet a, ita wuta hoto ne na mummunan aiki da mutum ya aikata, saboda haka ne ma wannan abu ya kai su zuwa ga mahangar Jikkantuwar Ayyuka[47] wannan manga ta fuskanci suka da tambayoyi daga wasu masu bincike, amma ya amsa wannan suka da tambayoyi a litattafansa mai suna Ajwibatush Shubhatil Kalamiyya[48] amma a baya-bayannan wannan mahanga ta sake fuskantar sabbin suka daga ƙwararrun masana Aƙida daga cikinsu Sayyid Ali Abul Hassan, inda ya yi nuni zuwa ga adadin wasu matsaloli da wannan mahanga take tattare da su.[49]

A gefe ɗaya kuma a baya-bayannan wannan ƙwararre a fannin aƙida mai suna Shaik Basim Hilli ya rubuta wannan littafin mai suna (Asahhul Aƙwal Fi Tajassumil A'amal) a cikin wannan littafi nashi ya yi bayani kan ginshiƙai na wannan mahanga da bayani kanta da amsa tambayoyi dangane da ita, inda ya ƙarƙare da cewa wannan mahanga ta Tajassumul A'amal ita ce dai ake kiranta da Ma'adul Jismani.bisa wannan bayani ne ba lallai ba ne abin da aka faɗa game da wannan ra'ayi na cewa siffa tana rikidewa zuwa jigo, (binciken falsafa); domin abin da yake samun sura da bayyana shi ne rai, ta hanyar wani jikin misali da ya dace da wannan duniya. Kuma wannan jikin misali yana dacewa da alherin rai ko sharrinsi.[50]

Cikin wannan fage ne zamu sami Alllama Ɗabaɗaba'i ya fassara Khulud (Dawwama) bisa ginshiƙi na Falsafar Hikima Muta'aliya masamman ma bisa mahangar Al-harkatul Jauhariya (Motsin jigo), ya yi imani da hotunan abu mai muni da rai idan basu bane mutum guda ɗaya, abin nufi idan aiki marar kyau bai kafu ba cikin ran mutum ba, to lalle irin wannan mutumin azaba za ta gushe daga gare shi bayan wani lokaci, Amma idan zunubai suka zama wani abu da ya kafe a cikin mutum, har suka zama wani ɓangare na haƙiƙarsa, kuma wannan aiki mai muni ya zama abin da yake jin daɗin aikatawa, yana aikata shi cikin sauƙi ba tare da tsangwamar lamirinsa ko matsin lamba na tunani ba, to irin wannan mutum zai dawwama, ya kasance yana shan azaba a cikin wuta har abada.[51]

Bayanin kula

  1. ↑ Balaniyan da Dehƙani Mahmudabadi, « Khulud Dar Azab,» shafi na 177.
  2. ↑ Suratul Ali Imran, aya ta 116; Suratul Bayyina, aya ta 6; Suratul Ahzab, aya ta 64-65.
  3. ↑ Suratul Bayyina, aya ta 6; Suratul Furƙan, aya ta 68-69.
  4. ↑ Suratul Tauba, aya ta 68; Suratul Mujadala, aya ta 14-17.
  5. ↑ Ƙadardan Ƙaramaliki, «Ta'ammuli Dar Jawidanigiye Azabe Kuffar 1,» shafi na 130.
  6. ↑ Balaniyan da Dehƙani Mahmudabadi, «Khulud Dar Azab,» shafi na 178.
  7. ↑ Riza'i Haftador, «Arzyabiye Nazariyye-ye Inkiɗa Azabe Jahannam,» shafi na 34.
  8. ↑ Abdul-Baƙi, Al-Mu'ujam Al-Mufahras Li Alfaz Al-Qur'an Al-Karim.
  9. ↑ Allama Ɗabaɗaba'i, Almizan Fi Tafsiril Qur'an, juzu'i na 1, shafi na 412.
  10. ↑ Shaik Saduƙ, At-Tauhid, shafi na 407-408; Allama Majlisi, Bihar al-Anwar, juzu'i na 8, shafi na 34, 351.
  11. ↑ Alal misali: Allama Hilli, Kashful Murad, shafi na 561, Taftazani, Sharhul Maƙasid, juzu'i na 5, shafi na 134, Sharif Jurjani, Sharhul Mawaƙif, juzu'i na 8 shafi na 307, Fadilul Miƙdad, Allawami'ul Ilahiyya, shafi na 441.
  12. ↑ Ash'ari, Maƙalatul Islamiyyin, Shafi na 474, Bagdadi, Alfarƙu Bainal Firaƙ, shafi na 115, 118-119, haka zalika ku duba, Alƙazi Abdul-Jabbar, Sharhul Usulil Khamsa, shafi 650.
  13. ↑ Fakhrur Razi, Al-Muhassal, shafi na 566, Taftazani Sharhul Maƙasid, juzu'i na 5, shafi na 131, Sharif Jurjani, Sharhul Mawaƙif, juzu'i na 8, shafi na 308-309.
  14. ↑ Ƙadardan Ƙaramaliki, «Ta'ammuli Dar Jawidanigiye Azabe Kuffar 2,» shafi na 125.
  15. ↑ Ƙadardan Ƙaramaliki, «Ta'ammuli Dar Jawidanigiye Azabe Kuffar 2,» shafi na 125.
  16. ↑ Ƙadardan Ƙaramaliki, «Ta'ammuli Dar Jawidanigiye Azabe Kuffar 2,» shafi na 125.
  17. ↑ Ƙadardan Ƙaramaliki, «Ta'ammuli Dar Jawidanigiye Azabe Kuffar 2,» shafi na 126.
  18. ↑ Ƙadardan Ƙaramaliki, «Ta'ammuli Dar Jawidanigiye Azabe Kuffar 2,» shafi na 126.
  19. ↑ Ƙadardan Ƙaramaliki, «Ta'ammuli Dar Jawidanigiye Azabe Kuffar 2,» shafi na 127.
  20. ↑ Jawadi Amoli, Tafsir Tasnim, juzu'i na 20, shafi na 436, Ƙadardan Ƙaramaliki, «Ta'ammuli Dar Jawidanigiye Azabe Kuffar 2,» shafi na 128.
  21. ↑ Ash'ari, Maƙalatul Islamiyyin, Shafi na 474.
  22. ↑ Saɗi'u Da Rafi'a, «Muƙayase Didgahe Imam Khomaini Dar Bab Khulud Ba Sayire Ara Mukhalif Wa Muwafiƙ,» shafi na 79.
  23. ↑ Ibn Arabi, Al-Futuhatul Makkiya, juzu'i na 1, shafi na 303.
  24. ↑ Ƙadardan Ƙaramaliki, «Ta'ammuli Dar Jawidanigiye Azabe Kuffar 2,» shafi na 121.
  25. ↑ يزدان بناه 2 ( أسرار كتاب فصوص الحكم| العرفان الحضاري | المشروع الفلسفي)
  26. ↑ Saɗi'u Da Rafi'a, «Muƙayase Didgahe Imam Khomaini Dar Bab Khulud Ba Sayire Ara Mukhalif Wa Muwafiƙ,» shafi na 95.
  27. ↑ Saɗi'u Da Rafi'a, «Muƙayase Didgahe Imam Khomaini Dar Bab Khulud Ba Sayire Ara Mukhalif Wa Muwafiƙ,» shafi na 95.
  28. ↑ Ƙadardan Ƙaramaliki, «Ta'ammuli Dar Jawidanigiye Azabe Kuffar 2,» shafi na 120.
  29. ↑ Shaik Mufid, Awa'ilul Maƙalat, shafi na 41, Shaik Mufid, Risalatu Sharhi Aƙa'idis Saduƙ, shafi na 55, Muhaƙƙiƙ Ɗusi, Tajridul I'itiƙad, Shafi na 304, Allama Hilli, Kashful Murad, shafi na 561, Fadilul Miƙdad, Allawami'ul Ilahiyya, shafi na 441-443.
  30. ↑ Shaik Mufid, Awa'ilul Maƙalat, shafi na 46.
  31. ↑ Mulla Sadra, Al-Hikma Al-Muta'aliya Fil Asfaril Aƙliyyatil Arba'a, juzu'i na 4, shafi na 307-310.
  32. ↑ Allama Ɗabaɗaba'i, Almizan Fi Tafsiril Qur'an, juzu'i na 1, shafi na 412-413.
  33. ↑ Misali ku duba: Muhaƙƙiƙ Ɗusi, Tajridul I'itiƙad, shafi na 304, Allama Hilli, Kashful Murad, shafi 561-563; Fadilul Miƙdad, Allawami'ul Ilahiyya, shafi na 443-445.
  34. ↑ Allama Majlisi, Bihar al-Anwar, juzu'i na 8,shafi na 363.
  35. ↑ Misali ku duba: Muhaƙƙiƙ Ɗusi, Tajridul I'itiƙad, shafi na 304, Allama Hilli, Kashful Murad, shafi 561-563; Fadilul Miƙdad, Allawami'ul Ilahiyya, shafi na 443-445.
  36. ↑ Saɗi'u Da Rafi'a, «Muƙayase Didgahe Imam Khomaini Dar Bab Khulud Ba Sayire Ara Mukhalif Wa Muwafiƙ,» shafi na 79.
  37. ↑ Jawadi Amoli, Tafsir Tasnim, juzu'i na 39, shafi na 431 (Farsi), Baɗhayi, «Rahmate Ilahi Wa Khulud Duzakhiyan,» shafi na 35.
  38. ↑ Allama Ɗabaɗaba'i, Almizan Fi Tafsiril Qur'an, juzu'i na 1, shafi na 415.
  39. ↑ Ibn Arabi, Al-Futuhatul Makkiya, juzu'i na 3, shafi na 25.
  40. ↑ Jawadi Amoli, Tafsir Tasnim, juzu'i na 2, shafi na 483 (Farsi).
  41. ↑ Ƙadardan Ƙaramaliki, «Ta'ammuli Dar Jawidanigiye Azabe Kuffar 3,» shafi na 133.
  42. ↑ Balaniyan da Dehƙani Mahmudabadi, « Khulud Dar Azab,» shafi na 179.
  43. ↑ Gulfaigani, Al-Ƙawa'idul Kalamiyya, (Yana bahasi kan ƙa’idoji na gama-gari da zai dogara da su wajen warware matsalolin ilimin Kalam), shafi na 206.
  44. ↑ Gulfaigani, Al-Ƙawa'idul Kalamiyya, (Yana bahasi kan ƙa’idoji na gama-gari da zai dogara da su wajen warware matsalolin ilimin Kalam), shafi na 206.
  45. ↑ Ƙadardan Ƙaramaliki, «Ta'ammuli Dar Jawidanigiye Azabe Kuffar 1,» shafi na 138.
  46. ↑ Ƙadardan Ƙaramaliki, Ajwibatush Shubhatil Kalamiyya (Al-Ma'ad), Juzu'i na 5, shafi na 338-369.
  47. ↑ Ƙadardan Ƙaramaliki, «Ta'ammuli Dar Jawidanigiye Azabe Kuffar 1,» shafi na 137.
  48. ↑ Ƙadardan Ƙaramaliki, Ajwibatush Shubhatil Kalamiyya (Al-Ma'ad), Juzu'i na 5, shafi na 391.
  49. ↑ «تجسم الأعمال | السيد علي أبو الحسن»
  50. ↑ Hilli, Asahhul Aƙwal Fi Tajassumil A'amal (Ƙira'a Fi Ma'adil Jismani), Shafi na 8.
  51. ↑ Allama Ɗabaɗaba'i, Almizan Fi Tafsiril Qur'an, juzu'i na 1, shafi na 412-413

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