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Daƙiƙa:Imanin Abu Ɗalib

Ƙara hanyoyin mahaɗar
Daga wikishia

Wannan labarin yana bayani ne a kan imani na Abu Ɗalib. Domin sanin wani littafi mai suna iri ɗaya, duba shigarwa ta: Imanu Abi Ɗalib (Littafi)

Imanin Abu Ɗalib yana daga cikin batutuwan da ake samun saɓani a tsakanin Shi'a da Ahlus-Sunna. Kasancewar Abu Ɗalib, baffan Annabi (S.A.W) kuma mahaifin Imam Ali (A.S), musulmi abu ne tabbatacce a wurin Ahlul-Baiti (A.S) da Shi'a Imamiyya, inda dukkaninsu suke da ra'ayi ɗaya a kan wannan batun. Haka ma, yawancin Shi'a Zaidiyya da kuma manyan malamai na Ahlus-Sunna suna da imanin cewa Abu Ɗalib ya yi imani. Saɓanin wannan ra'ayin, yawancin Ahlus-Sunna sun yi imanin cewa Abu Ɗalib ya rasu a matsayin kafiri.

Ta hanyar bayyana matsayin ƙabila da na siyasa na Abu Ɗalib, Shi'a sun yi imanin cewa ya kasance yana yin taƙiyya (ɓoye imani) ne domin kare Manzon Allah (S.A.W), kuma saboda wannan dalili bai taɓa bayyana aikata ayyukan ibadar Musulunci a fili ba. Ta haka ne wannan ɓoye-ɓoye na hankali da dabara ya ba shi damar kiyaye girmansa da tasirinsa a wurin manyan ƙabilatar ƙuraishawa, ta yadda zai iya ci gaba da aiki a matsayin mai shiga tsakani kuma mai goyon bayan Annabi. Shi'a sun yi imanin cewa don a hukunta mutum da zama musulmi ko kafiri, ba a dogara kawai ga maganganun mutane ba; saboda haka, domin tabbatar da musuluntar Abu Ɗalib, sun kafa hujja da ruwayoyi masu yawa daga Imamai (A.S) game da imanin sa, da cikakken goyon bayan da Abu Ɗalib ya ba wa Manzon Allah (S.A.W), da waƙoƙinsa da suka wanzu, da kuma ci gaba da zamantakewar aure tsakaninsa da Faɗima Bint Asad.

Malaman Ahlus-Sunna waɗanda suka yi imanin cewa Abu Ɗalib ya mutu kafiri, sun dogara ne da ruwayar Dahdah da kuma ruwayoyin tafsiri da suka shafi ayoyin da suka sauka game da mushirikai. Duk da cewa wasu masu bincike daga Shi'a da Ahlus-Sunna sun yi shakku kan ingancin waɗannan ruwayoyi, har ma bisa ga tushen Ahlus-Sunna kanta, amma an ce wannan gardama tana da amfani ne kawai ga wani ɓangare na Ahlus-Sunna waɗanda ba su bin tsarin tafarki na Salafiyya da na gargajiya, amma ba ta isa ga waɗanda ke ɗaukan dukkan hadisan Sahihul Bukhari da Sahihu Muslim a matsayin abin dogaro ba.

Rubuta littattafai game da imanin Abu Ɗalib ya kasance abin kulawa ga Shi'a da Ahlus-Sunna tun daga farkon ƙarni na Musulunci. Daga cikin littattafan Shi'a da suka yi fice wajen tabbatar da imanin Abu Ɗalib akwai littafin Abu Ɗalib Mu'min Ƙuraish, wanda Abdullahi Bin Ali Khunaizi ya rubuta, wanda aka ce an yanke masa hukuncin kisa a Saudiyya saboda rubuta wannan littafi. Littafin Asnal Maɗalib Fi Najati Abi Ɗalib, wanda Ahmad Zaini Dahlan ya wallafa, shi ma yana daga cikin littattafan Ahlus-Sunna a kan wannan batu.

Imanin Abu Ɗalib A Cikin Saɓanin Ra'ayoyin Addini Tsakanin Shi'a Da Ahlus-Sunna

Imanin Abu Ɗalib na daga cikin batutuwan tarihi da na ilimin kalam masu cike da ce-ce-ku-ce a tsakanin Shi'a da Ahlus-Sunna.[1] A wajen Shi'a Imamiyya, Abu Ɗalib, wato baffan Annabi (S.A.W) kuma mahaifin Imam Ali (A.S), musulmi ne, kuma wannan batu abu ne da babu saɓani a kan sa a tsakanin Imamai da mabiyansu.[2] Yawancin Shi'a Zaidiyya ma suna da ra'ayi ɗaya da Shi'a Imamiyya a kan wannan batun.[3]

Saɓanin Shi'a, mafi yawancin Ahlus-Sunna na ɗaukan Abu Ɗalib a matsayin kafiri.[4] Duk da haka, wannan ra'ayi ba dukkan Ahlus-Sunna ne suka tattaru kan shi guri ɗaya ba ko suka yarda da shi ba.[5] A cikin wasu bincike, an ambaci sunayen malamai 35 daga cikin makarantun fiƙihu huɗu na Ahlus-Sunna waɗanda suka rayu daga ƙarni na biyu zuwa na goma sha biyar Hijiriya kuma suka yi imanin cewa Abu Ɗalib ya yi imani.[6] Abul Ƙasim Balkhi da Abu Jafar Iskafi, daga cikin malaman Ahlus-Sunna masu ra'ayin Mu'utazilanci,[7] da Muhammad Bin Abdur-Rasul Barzanji da Ahmad Zaini Dahlan, daga cikin malaman fiƙihu na mazhabin Shafi'i, suna jaddada imanin Abu Ɗalib kamar yadda Shi'a suke yi[8]

Idan aka dogara da hujjojin ilimin kalam na Shi'a da kuma ingantattun ruwayoyinsu, ba wai imanin Abu Ɗalib kawai abin tabbatacce ba ne, har ma yana da babban matsayi na imani inda ya sadaukar da rayuwarsa da dukan abin da yake da shi domin kare Manzon Allah (S.A.W).[9] Kamar yadda Allama Majlisi, marubucin littafin Biharul Anwar, ya fada, Abu Ɗalib bai taɓa zama mai bautar gunki ba, a'a yana ɗaya daga cikin Wasiyyan Annabi Ibrahim (A.S).[10]

An bayyana cewa kiran Abu Ɗalib da kafiri ya kasance wani lamari ne na siyasa. Saboda haka, an yi iƙirarin cewa an ƙirƙiro hadisai game da kafircin Abu Ɗalib ne daga ɓangaren Abbasiyawa, musamman Mansur Dawaniƙi; domin Abbasiyawa waɗanda zuriyar Abbas Bin Abdul-Muɗɗalib ne, suna da adawa ta fili a al'amuran siyasa da zuriyar Abu Ɗalib, kuma domin su fitar da su daga fagen siyasa ne suka ƙirƙiro irin waɗannan hadisai.[11] Wasu masu bincike na Ahlus-Sunna kuma sun yi imanin cewa an ƙirƙiro hadisai game da kafircin Abu Ɗalib ne daga Banu Umayya a zamanin Mu'awiya Bin Abi Sufyan domin ɓata sunan Imam Ali (A.S).[12]

An kuma ce mahangar siyasa game da batun imanin ko kafircin Abu Ɗalib ta kai ga cewa, wasu masu rubuta tarihin Sahabbai na Ahlus-Sunna, duk da cewa sun sanya sunayen wasu kafiran da suka tabbata (kamar Umayya) a cikin lissafin Sahabbai,[13] amma sun yi taka tsantsan wajen ambaton sunan Abu Ɗalib.[14]

Taƙiyar Abu Ɗalib (Ɓoye Imani)

Malaman Shi'a sun yi imanin cewa Abu Ɗalib bai bayyana imanin sa ba saboda yin taƙiyya (ɓoye imani).[15] Daga cikin hujjojin da Sayyid Jafar Murtada Amili, mai binciken tarihi na Shi'a, ya dogara da su don tabbatar da taƙiyyar Abu Ɗalib, akwai wasiyyar Abu Ɗalib.[16] A cikin wasu majiyoyi na Ahlus-Sunna da suka ruwaito wasiyyar Abu Ɗalib, an fitar da wannan magana daga gare shi: "Annabcin Manzo abu ne wanda zuciya ta yarda da shi, amma harshe ke musun sa."[17]

Taƙiyar Abu Ɗalib ta sami wuri a cikin ruwayoyin Shi'a ma; daga ciki akwai cewa Annabi ya ga nurori huɗu a daren Miraj, wanda ɗaya daga cikinsu shi ne nurin Abu Ɗalib, kuma Allah Ya bayyana cewa yin taƙiyyar da ya yi shi ne dalilin da ya sa ya isa wannan matsayi.[18]

Imam Sadiƙ (A.S) game da imanin Abu Ɗalib ya ce:

إِنَّ مَثَلَ أَبِي طَالِبٍ‏ مَثَلُ أَصْحَابِ الْكَهْفِ أَسَرُّوا الْإِيمَانَ‏ وَ أَظْهَرُوا الشِّرْكَ فَآتَاهُمُ اللَّهُ‏ أَجْرَهُمْ مَرَّتَيْنِ
Haƙiƙa, misalin Abu Ɗalib ya yi kama da misalin As'habul Kahfi (Mutanen kogon nan). Sun ɓoye imaninsu, suka bayyana shirka; saboda haka Allah Ya ba su ladansu sau biyu.

[19]

A cewar Shi'a, addinin Musulunci mai tasowa yana buƙatar goyon bayan wasu manyan mutanen Ƙuraishawa waɗanda suka zama kamar ba su da ɓangare ko ra'ayi a fili, kuma a wancan yanayin da Abu Ɗalib zai bayyana imanin sa, da ya rasa kima da girmansa a wajen mushirikan Ƙuraishawa, kuma da ba zai iya zama shugaban ƙabila ko mai shiga tsakani da alƙali ba, ko kuma ya yi amfani da babban matsayinsa wajen kare Musulunci ba.[20] A ra'ayin Sayyid Muhammad Kazim Ɗabaɗaba'i, wani mai binciken Hadisi na Shi'a, rashin bayyana imanin Abu Ɗalib abin da zai yiwu a fahimta ne idan aka yi la'akari da matsayin ƙabila a al'adun Jahiliyya; domin a bisa al'adar Jahiliyya, ƙabila tana da babban muhimmanci a wajensu, kuma tunda Abu Ɗalib shi ne babban mutumin ƙabilar Ƙuraishawa, ya sami damar kare Annabi ne ta hanyar dogara da wannan matsayi.[21] Saboda haka, da a ce Abu Ɗalib ya gabatar da kansa a matsayin mai biyayya ga Annabi kuma Musulmi, da ya rasa wannan matsayi kuma da ba zai iya zama mai kare Annabi ba.[22] Ɗabaɗaba'i, mai binciken na Shi'a, yana ganin ta hanyar dogara da wannan nazari cewa, ta yaya har ma a cikin ruwayoyin Shi'a, Abu Ɗalib bai taɓa faɗar Kalmar Shahada ba kuma bai yi ko ɗaya daga cikin ayyukan ibada kamar sallah ba.[23]

Hujjojin Masu Tabbatar Da Imanin Abu Ɗalib

Littafin Imanu Abu Ɗalib talifin Shaik Mufid da aka rubuta domin tabbatar da imaninsa.

A cewar Sayyid Jafar Murtada Amili, wani mai binciken tarihi na Shi'a, gane imanin mutane baya tabbatuwa kawai ta hanyar furta shi da harshe ba, a'a ana iya fahimtarsa ne ta hanyar ayyukansu a aikace, da matsayin da Manzon Allah (S.A.W) da Ahlul-Baiti (A.S) suka ɗauka a kansu, da kuma labaran mutanen da suke da masaniya a kan al'amarin nasu.[24] Sayyid Kazim Ɗabaɗaba'i yana ɗaukan hujjojin da ke nuna imanin Abu Ɗalib a matsayin abubuwan da ba su isa ga al'ummar Ahlus-Sunna ta gargajiya ba, kuma yana cewa waɗannan hujjojin suna da amfani ne kawai ga waɗancan mutane daga cikin Ahlus-Sunna waɗanda ba su da wani tsari ko tafarki na Salafiyya da na gargajiya wajen fuskantar ilimomi, amma ba za su wadatar ga waɗanda suke ɗaukan dukkan hadisan Sahihu Muslim da Sahihu al-Bukhari a matsayin ingantattu ba, kuma ba za a iya sauya imanin wannan rukuni ta hanyar su ba.[25]

Ruwayoyin Shi'a

A cikin ruwayoyin Shi'a, an ɗauki imanin Abu Ɗalib a matsayin wani abu tabbatacce, kuma akwai hadisai da dama daga Imamai da ke nuna hakan; alal misali, a wata ruwaya daga Imam Ali (A.S), ba kawai an yi ishara ga matsayin Abu Ɗalib a cikin Aljanna ba ne, har ma an ba shi matsayin yin ceto (shafa'a), kuma an ce a ranar lahira, haskensa zai rinjayi dukkan haske (ban da hasken Ma'asumai goma sha huɗu).[26] A wata ruwaya daga Imam Baƙir (A.S), an bayyana cewa nauyin imanin Abu Ɗalib a ma'aunin ayyuka ya fi nauyin imanin dukkan halittu nauyi.[27] Haka kuma, bisa ga ruwayoyin da aka naƙalto daga Imam Sadiƙ (A.S), Allah Ya haramta wa wuta ta taɓa Abu Ɗalib,[28] kuma Ya sanya shi a cikin Aljanna a maƙwabtaka da Annabawa, Siddiƙai, Shahidai, da kuma Salihai.[29] Haka nan a wani hadisi daga Imam Rida (A.S), an ce duk wanda bai amince da imanin Abu Ɗalib ba, to yana kan hanyar zuwa wuta ne. [30] Allama Amini a cikin littafinsa Al-Ghadir[31] da Muhammad Rida Maruwwaji Najafi a cikin littafinsa Munyaul Raghib,[32] sun tattara hadisan da aka ruwaito daga Ma'asumai game da imanin Abu Ɗalib.

Matsayi Da Mahanga

Yawancin ayyuka da matakan da Abu Ɗalib ya ɗauka a aikace, ba kawai an gabatar da su a matsayin hujjojin nuna imani ba,[33] a'a a matsayin hujjojin da ke nuna babban matsayi na imanin sa.[34] Daga ciki shi ne, a lokacin da Ƙuraishawa suka ƙuduri aniyar kashe Manzon Allah (S.A.W), Abu Ɗalib ya hana su aiwatar da wannan ƙuduri nasu[35] kuma a lokacin da mushirikai suke takura wa Manzon Allah (S.A.W), shi ma yana tashi tsaye wajen kare Annabi.[36] saɓanin mushirikan Makka, shi bai kasance wani cikas ba a gaban mutanen da suke son su musulunta; alal misali, a wasu ruwayoyin an ambaci cewa ya gayyaci matarsa Faɗima Bint Asad zuwa ga bin Manzon Allah,[37] ko kuma a lokacin da ya ga ɗansa Ali yana bin Annabi (S.A.W) a sallah, sai ya umarce shi da cewa ya kasance tare da Manzon Allah a kowane lokaci;[38] domin shi yana kiran mutane ne kawai zuwa ga alheri.[39] Haka kuma Abu Ɗalib ya ba wa ɗansa na biyu, Jafar, umarni da ya yi sallah tare da Manzon Allah (S.A.W).[40]

Musuluntar Fatima Bint Asad

A wata ruwaya da aka naƙalto daga Imam Sajjad (A.S), An kawo rashin rushewar aurensa da Faɗima Bint Asad, wadda ita ce matar Abu Talib, a matsayin hujja wajen tabbatar da imaninsa[41] Ibn Abil Hadid, wani babban malami mai ra'ayin Mu'utazila na Ahlus-Sunna, ya bayyana Faɗima Bint Asad a matsayin mutum na goma sha ɗaya da ya fara yin imani da Manzon Allah (S.A.W).[42] Saboda haka, an sanya lokacin da ta musulunta a shekara ta farko ko ta biyu ta Bi'isa (farkon aiko Annabi).[43] Duk da haka, a bisa fiƙihun Musulunci, idan mace kafira ta musulunta amma mijinta bai musulunta ba, to aurensu yana lalacewa kuma matar tana rabuwa da mijinta;[44] kamar yadda malaman fiƙihu na Ahlus-Sunna suka ɗauki wannan hukunci a matsayin abin da babu saɓani a kai a tsakaninsu.[45] Saboda haka, kasancewar Faɗima Bint Asad ba ta rabu da mijinta Abu Ɗalib ba bayan ta musulunta, ana ɗaukarsa a matsayin alamar cewa Abu Ɗalib ba kafiri ba ne.[46] Duk da haka, akwai wasu rahotanni da suka nuna cewa ta musulunta ne bayan rasuwar mijinta.[47]

Dalilan Wasu Daga Cikin Ahlus-Sunna a Kan Kafircin Abu Ɗalib

Daga cikin dalilan da malaman Ahlus-Sunna suka kawo a kan kafircin Abu Ɗalib akwai:

Hadis Dahdah

Babban labari: Hadisin Dahdah

Waɗannan Ahlus-Sunna da suka yi imanin cewa Abu Ɗalib kafiri ne, sun dogara ne da hadisin Dahdah. Bisa ga wannan hadisi da aka ambata a cikin manyan littattafan Ahlus-Sunna (kamar Sahihu al-Bukhari da Sahihu Muslim), saboda ayyukan alheri da ya yi wa Manzon Allah (S.A.W), za a fitar da Abu Ɗalib daga zurfafan wutar jahannama ta hanyar ceto (shafa'a) na Annabi, a kai shi wani wuri da ake kira Dahdah, ta yadda za a sauƙaƙe masa tsananin azaba.[48] Ana ɗaukar hadisin Dahdah a matsayin babban hujja ta masu musanta imanin Abu Ɗalib. [49]

A ɓangare guda kuma, masu bincike na Shi'a suna ɗaukar wannan hadisi a matsayin wanda bai da tushe ko inganci, ko ma a bisa ƙa'idojin Ahlus-Sunna kanta;[50] kamar yadda abin da ke cikin hadisin yake saɓawa ayoyi daban-daban na Alƙur'ani[51] da kuma hadisai daban-daban da aka ruwaito a cikin littattafan Ahlus-Sunna[52] waɗanda suke soke duk wani nau'i na ceto ko rangwame ga kafirai.[53] Fakkhar Bin Ma'add Musawi a cikin littafinsa Iman Abi Ɗalib, ya ruwaito hadisai daga Imam Baƙir (A.S), Imam Sadiƙ (A.S), da Imam Rida (A.S) waɗanda suka nuna adawa ga ruwayar Dahdah kuma suka bayyana cewa irin wannan ruwaya ƙarya ce da maƙiyan Allah suka ƙirƙiro ta.[54]

Ruwayoyi Da Aka Ruwaito Ƙarƙashin Ayoyi Na 113 Suratul Tauba Da 56 Suratul Ƙasas

Shaukani, wani babban malami na Ahlus-Sunna, ya bayyana Abu Ɗalib a matsayin mushriki ta hanyar dogara da ruwayoyin da aka kawo ƙarƙashin aya ta 56 ta Suratul Ƙasas da kuma aya ta 113 ta Suratul Tauba.[55] A cikin majiyoyin Ahlus-Sunna, akwai ruwayoyin da aka kawo ƙarƙashin aya ta 56 ta Suratul Ƙasas waɗanda suka nuna cewa a lokacin da Abu Ɗalib yake dab da mutuwa, Manzon Allah (S.A.W) ya roƙe shi da ya faɗi kalmar shahada kuma ya musulunta, amma yaƙi yadda ya furta kalmar shahada, kuma ya rasu a matsayin wanda ya yi shirka.[56] Haka nan kuma, a cikin ruwayoyin da aka kawo ƙarƙashin aya ta 113 ta Suratul Tauba, an hana Manzon Allah (S.A.W) yin neman gafara (istigfari) ga Abu Ɗalib wanda ya mutu a matsayin mushriki.[57]

A ɓangare guda kuma, wasu malaman Ahlus-Sunna sun soki waɗannan ruwayoyi kuma sun ɗauki irin wannan rahoto a matsayin wanda bai da tushe ko gaskiya.[58] A cewar Allama Amini, wasu daga cikin mutanen da suka ruwaito wannan labari sun kasance maƙiyan Imam Ali (A.S) ne, kuma ba zai yiwu a dogara da maganganun irin waɗannan mutane da aka faɗi da nufin ɓata sunan Imam Ali (A.S) ba.[59] Haka ma, a cewar Amini, waɗannan rahotanni suna saɓawa wasu ruwayoyin game da dalilin saukar ayoyi waɗanda suka zo a cikin majiyoyin Ahlus-Sunna;[60] domin bisa ga wata ruwaya da Ibn Hanbal da Tirmizi (biyu daga cikin shahararrun masu ruwayar hadisi na Ahlus-Sunna) suka ruwaito, kuma masu bincike na Ahlus-Sunna suka ɗauki waɗannan ruwayoyi a matsayin masu inganci, an saukar da wannan aya ne game da wani mutum da ya kasance yana neman gafara ga mahaifinsa.[61]

Batutuwa Masu Alaƙa

Bayanin kula

  1. ↑ Ɗabaɗaba’i, «Bāyeste-ye Pazhuheshi dar Morede Hazrate Abu Taleb (a.s.),» shafi na 101.
  2. ↑ Sheikh Ɗusi, At-Tibyan, Dar Ihya al-Turath al-Arabi, juzu’i na 8, shafi na 164; Ɗabaɗaba’i, Al-Mizan fi Tafsir al-Qur’an, juzu’i na 9, shafi na 405–406.
  3. ↑ Ɗabsi Najafi, Muniyat al-Raghib, shafi na 161.
  4. ↑ Ibnu Abi al-Hadid, Sharhu Nahjul Balagha, juzu’i na 14, shafi na 65–66.
  5. ↑ Maruwwaji Ɗabsi, Etsbat-e Iman-e Abutaleb (a.s.) dar Sokhanan-e Olama-ye Ahl-e Sonnat az Sede-ye Dovvom ta Panzdahom shafi na 119–120.
  6. ↑ Maruwwaji Ɗabsi, Etsbat-e Iman-e Abutaleb (a.s.) dar Sokhanan-e Olama-ye Ahl-e Sonnat az Sede-ye Dovvom ta Panzdahom
  7. ↑ Ibn Abi al-Hadid, Sharhu Nahjul Balagha, juzu’i na 14, shafi na 66.
  8. ↑ Zaini Dahlan, Asna al-Maɗalib, shafi na 31.
  9. ↑ Ɗabaɗaba’i, «Bayeste-ye Pazhuheshi dar Morede Hazrate Abu Taleb (a.s.)», shafi na 101.
  10. ↑ Majlisi, Mir’at al-Uƙul, juzu’i na 5, shafi na 235.
  11. ↑ Ƙuraishi, Tafsir Ahsan al-Hadith, juzu’i na 3, shafi na 203; Murtazawi, «Barresi-ye Rawayat-e Dahdah», shafi na 166–171.
  12. ↑ Saqaf, «Moqaddameh», shafi na 17.
  13. ↑ Duba: Ibn Hajar Asƙalani, Al-Isaba fi Tamyiz al-Sahaba, juzu’i na 1, shafi na 384.
  14. ↑ Hidayatpanah, «Naqdi bar Ruykard-e Sahabehnegaran be Hazrat-e Abu Taleb (a.s.) ba Takiye bar Ibn Hajar wa Ketab-e Al-Isabah», shafi na 90–91.
  15. ↑ Amili, As-Sahih min Siratin Nabiyyil A'azam (s.a.w.), juzu’i na 4, shafi na 24.
  16. ↑ Amili, As-Sahih min Siratin Nabiyyil A'azam (s.a.w.), juzu’i na 4, shafi na 24.
  17. ↑ Ibn al-Hujjah al-Hamawi, Samarat al-Awraƙ, Maktabat al-Jumhuriyyat al-Arabiyyah, juzu’i na 2, shafi na 14; Diyar Bakri, Tarikh al-Khamis, Dar Sadir, juzu’i na 1, shafi na 300; Halabi, As-Sirah al-Halabiyya, juzu’i na 1, shafi na 497.
  18. ↑ Fattal Nishaburi, Raudat al-Wa'izin, juzu’i na 1, shafi na 81.
  19. ↑ Kulaini, Al-Kafi, juzu’i na 1, shafi na 448..
  20. ↑ Ibn Abi al-Hadid, Sharhu Nahjul Balagha, juzu’i na 14, shafi na 81–82.
  21. ↑ Ɗabaɗaba’i, «Bayeste-ye Pazhuheshi dar Morede Hazrate Abu Taleb (a.s.)», shafi na 102.
  22. ↑ Ɗabaɗaba’i, «Bayeste-ye Pazhuheshi dar Morede Hazrate Abu Taleb (a.s.)», shafi na 102.
  23. ↑ Ɗabaɗaba’i, «Bayeste-ye Pazhuheshi dar Morede Hazrate Abu Taleb (a.s.)», shafi na 103.
  24. ↑ Amili, As-Sahih min Siratin Nabiyyil A'azam (s.a.w.), juzu’i na 4, shafi na 17.
  25. ↑ Ɗabaɗaba’i, «Bāyeste-ye Pazhuheshi dar Morede Hazrate Abu Taleb (a.s.),» shafi na 102-103.
  26. ↑ Sheikh Ɗusi, Al-Amali, shafi na 305.
  27. ↑ Allama Majlisi, Bihar al-Anwar, juzu’i na 35, shafi na 156–157.
  28. ↑ Kulaini, Al-Kafi, juzu’i na 1, shafi na 446.
  29. ↑ Karajaki, Kanz al-Fawa’id, juzu’i na 1, shafi na 183.
  30. ↑ Karajaki, Kanz al-Fawa’id, juzu’i na 1, shafi na 183.
  31. ↑ Allama Amini, Al-Ghadir, juzu’i na 7, shafi na 518–538.
  32. ↑ Duba: Ɗabsi Najafi, Muniyat al-Raghib, shafi na 29–38.
  33. ↑ Amili, As-Sahih min Siratin Nabiyyil A'azam (s.a.w.), juzu’i na 4, shafi na 10.
  34. ↑ Ɗabaɗaba’i, «Bayeste-ye Pazhuheshi dar Morede Hazrate Abu Taleb (a.s.)», shafi na 101.
  35. ↑ Ibn Hisham, As-Sira al-Nabawiyya, Dar al-Ma'rifah, juzu’i na 1, shafi na 266–267.
  36. ↑ Ibn Abi al-Hadid, Sharhu Nahjul Balagha, juzu’i na 13, shafi na 272.
  37. ↑ Ibn Abi al-Hadid, Sharhu Nahjul Balagha, juzu’i na 13, shafi na 272.
  38. ↑ Ibn Hisham, As-Sira al-Nabawiyya, Dar al-Ma'rifah, juzu’i na 1, shafi na 247; Ibn Hajar Asƙalani, Al-Isabah fi Tamyiz al-Sahabah, juzu’i na 7, shafi na 198.
  39. ↑ Ibn Hisham, As-Sira al-Nabawiyya, Dar al-Ma'rifah, juzu’i na 1, shafi na 247.
  40. ↑ Ibn Athir, Usdul al-Ghabah, juzu’i na 1, shafi na 341; Ibn Hajar Asƙalani, Al-Isabah fi Tamyiz al-Sahabah, juzu’i na 7, shafi na 1
  41. ↑ Allama Majlisi, Bihar al-Anwar, juzu’i na 35, shafi na 157.
  42. ↑ Ibn Abi al-Hadid, Sharhu Nahjul Balagha, juzu’i na 1, shafi na 14.
  43. ↑ Murtazawi, «Barrasi-ye Rawayat-e Dahdah», shafi na 160.
  44. ↑ Sabeƙ, Fiƙhus Sunna, juzu’i na 2, shafi na 239.
  45. ↑ Ibn Munzir, Al-Ishraf ala Mazahib al-Ulama, juzu’i na 5, shafi na 252.
  46. ↑ Murtazawi, «Barrasi-ye Rawayat-e Dahdah», shafi na 160.
  47. ↑ Balazari, Ansab al-Ashraf, juzu’i na 2, shafi na 35.
  48. ↑ Bukhari, Sahihu al-Bukhari, juzu’i na 5, shafi na 52; juzu’i na 8, shafi na 46 da 116; Muslim, Sahihu Muslim, Dar Ihya al-Turath al-Arabi, juzu’i na 1, shafi na 194–195.
  49. ↑ Faker Mibudi, «Konkashi dar Hadis-e Dahdah az Negah-e Fariqayn», shafi na 395.
  50. ↑ Misali, duba: Allama Amini, Al-Ghadir, juzu’i na 8, shafi na 38; Khunizi, Abu Ɗalib Muminu Quraish, juzu’i ba shi da, shafi na 378–387.
  51. ↑ Misali, duba: Aya ta 162 ta Suratul Baƙara; Aya ta 88 ta Suratu Ali Imran; Aya ta 85 ta Suratun Nahl.
  52. ↑ Misali, duba: Ibn Hanbal, Al-Musnad, juzu’i na 6, shafi na 483; Ibn Hibban, Al-Sahih, juzu’i na 1, shafi na 442.
  53. ↑ Allama Amini, Al-Ghadir, juzu’i na 8, shafi na 38–42.
  54. ↑ Musawi, Al-Hujjah alaz Zahib, shafi na 82–85.
  55. ↑ Shawkani, Fathu al-Ƙadir, juzu’i na 4, shafi na 206.
  56. ↑ Ibn Aɗiyya, Al-Muharrar al-Wajiz, juzu’i na 4, shafi na 292–293.
  57. ↑ Wahidi, Al-Wajiz, juzu’i na 1, shafi na 483–484.
  58. ↑ Misali, duba: Zamakhshari, Al-Kashshaf, juzu’i na 2, shafi na 315; Ibn Ashur, At-Tahrir wa al-Tanwir, Mu’assasat al-Tarikh, juzu’i na 10, shafi na 214–215.
  59. ↑ Allama Amini, Al-Ghadir, juzu’i na 8, shafi na 19.
  60. ↑ Allama Amini, Al-Ghadir, juzu’i na 8, shafi na 23–24.
  61. ↑ Ibn Hanbal, Al-Musnad, juzu’i na 1, shafi na 499; Tirmidhi, Sunan al-Tirmidhi, juzu’i na 5, shafi na 281.

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