Jump to content

Daƙiƙa:Nahnu Ma'ashiral Anbiya La Nuwarris

Ƙara hanyoyin mahaɗar
Daga wikishia
Nahnu Ma'ashiral Anbiya La Nuwarris
Ya Fito DagaAna danganta shi da Sayyidina Muhammad (S.A.W)
Asalin MarawaiciAbubakar
MarawaitaUmar Bin Khaɗɗab da wasu sahabbai daban
Ingancin IsnadiBai inganta ba a wurin Shi'a/ya inganta a wurin Ahlus-Sunna
Madogaran Ahlus-sunnaMusnad Ibn Hanbal, Sahihul Bukhari
Hadis Silsilatuz Zahab • Hadis Saƙlaini • Maƙbulatu Umar Bin Hanzala • Hadis Ƙurbu Nawafil • Hadis Mi'iraj • Hadis Wilaya • Hadis Wisaya • Hadis Junud Aƙli Wa Jahal • Hadis Shajara


Nahnu Ma'ashiral Anbiya La Nuwarris ma'ana "Mu, mu taron annabawa, ba ma gadar da gado ba" wato "Mu, mu taron annabawa, ba ma gadar da gado ba" wata magana ce da aka danganta ga Annabi Muhammad (S.A.W), wadda Abubakar ya danganta ta ga Annabi Muhammad (S.A.W). Ya kafa hujja da ita wajen ƙin mayar da Fadak ga Sayyida Faɗima (S), duk da cewa, bisa ruwayoyin da aka kawo, Annabi (S.A.W) ya ba ta Fadak a lokacin rayuwarsa. Wannan mataki ya fuskanci kakkausar suka daga Faɗima, ƴar Annabi, kuma ya zama sanadin ɗaya daga cikin manyan muhawarar tarihi tsakanin Shi'a da Ahlus-Sunna. Wannan lamari ya kuma zama ɗaya daga cikin batutuwan da aka samu saɓanin ra'ayi a cikinsu tsakanin Shi'a da Ahlus-Sunna ta fuskar aƙida, fiƙihu da tafsiri, musamman dangane da gadon Annabi (S.A.W) da kuma waƙi'ar Fadak.

Ahlus-Sunna suna ɗaukar wannan hadisi a matsayin hadisi sahihi kuma tabbatacce, kuma suna amfani da shi a matsayin hujjar cewa Annabawa ba a gadar musu dukiyarsu. A gefe guda kuma, Shi'a suna ganin cewa akwai matsala a cikin isnadinsa da ma'anarsa, kuma suna ɗaukar cewa hadisin ya saɓa wa nassosin Alƙur'ani. Wannan saɓanin ya kai har zuwa fassarar ayoyin Alƙur'ani da suka shafi gadon annabawa. Shi'a suna ganin cewa ayoyin da suka yi magana game da gadon annabawa suna magana ne game da gado na dukiya, yayin da wasu malaman tafsiri na Ahlus-Sunna suke fassara su da gado na ilimi da annabci.

Sayyida Faɗima (S) ta gabatar da jawabin da aka fi sani da Huɗubar Fadak, inda ta ƙi yarda da danganta irin wannan hadisi ga Annabi (S.A.W), sannan ta kawo ayoyin Alƙur'ani da suke tabbatar da cewa annabawa ana iya gadarsu. Ta haka ne ta ɗauki matakin da aka ɗauka a kan Fadak a matsayin abin da ya saɓa wa adalci da koyarwar Musulunci. Ruwayoyin tarihi sun nuna cewa Faɗima (S.A.W) ta ci gaba da nuna rashin jin daɗinta game da wannan lamari har zuwa ƙarshen rayuwarta.

Malaman Shi'a sun yi amfani da hujjoji daban-daban wajen ƙalubalantar ingancin wannan ruwaya, daga cikinsu akwai cewa makusantan Annabi ba su san wannan hadisi ba, cewa an fi danganta ruwayar da Abubakar, da kuma cewa abin da aka ruwaito ya saɓa wa nassosin Alƙur'ani. Sun kuma yi nuni da wasu abubuwa da suke ganin sun nuna rashin daidaituwa tsakanin abin da aka danganta ga Abubakar da wasu ayyukansa. A gefe guda kuma, wasu malaman Ahlus-Sunna sun kare hadisin, suna ganin cewa wannan hukunci na musamman ne ga Annabi Muhammad (S.A.W), wato yana daga cikin abubuwan da suka keɓanta da shi.

Matsayin Ruwayar A Cikin Saɓanin Addini Tsakanin Shi'a Da Ahlus-Sunna

Hadisin "Nahnu Ma'ashiral Anbiya La Nuwarris" ma'ana Mu jama'ar annabawa, ba ma barin gado, yana daga cikin hadisai da suka kasance abin saɓani tsakanin Shi'a da Ahlus-Sunna tun farkon zamanin Musulunci.[1] Abubakar, halifan farko na Musulmi, ya kwace Fadak, wadda take hannun Nana Faɗima Zahra (S). A lokacin da (S.A.W)ar Manzon Allah ta yi masa ƙorafi, sai ya rawaito daga Manzon Allah (S.A.W) cewa: "Mu, jama'ar annabawa, ba ma barin gado; abin da muka bari sadaka ne." Saboda wannan ruwaya ne Abubakar bai mayar da Fadak ga Faɗima ba.[2]

Ahlus-Sunna sun dogara da wannan ruwaya wajen cewa magada Manzon Allah (S.A.W) ba sa gadon dukiyarsa. Shi kuwa Shi'a suna ɗaukar wannan ruwaya a matsayin ƙirƙirarriya, kuma suna ganin cewa gadon Manzon Allah ga magadansa abu ne ingantacce.[3]Saɓani game da wannan hadisi ya kuma faɗaɗa zuwa fassarar ayoyin da suka shafi gadon annabawa.[4] Malaman tafsirin Imamiyya suna ganin cewa kalmar gado a cikin aya ta 16 ta Suratun Naml da aya ta 6 ta Suratu Maryam tana nufin gadon dukiya,[5] yayin da malaman tafsirin Ahlus-Sunna suka mayar da ita ga gado marar alaƙa da dukiya, kamar gadon ilimi da annabci.[6]

Fadak wani yanki ne da yake cikin Hijaz, kusa da Khaibar.[7] A farkon Musulunci Yahudawa ne suke zaune a wannan yanki,[8] kuma a lokacin yaƙin Khaibar ya shiga hannun Musulmi ba tare da an yi yaƙi da shi ba.[9] Manzon Allah (S.A.W) kuwa ya ba (S.A.W)arsa Zahra (S) Fadak a matsayin kyauta.[10]

Wasu malaman Shi'a sun yi nazari kan hadisin da Abubakar ya rawaito tare da ƙoƙarin ƙaryata shi. Daga cikinsu akwai Shaik Mufid a cikin littafinsa Risala Haulal Hadis Nahnu Ma'ashiral Anbiya La Nuwarris,[11] da Allama Hilli a cikin littafinsa Nahjul Haƙƙi,[12] da kuma Kashful Murad.[13] A gefe guda kuma, wasu malaman Ahlus-Sunna, kamar Fakhrur Razi a cikin At-Tafsirul Kabir,[14] da Ibn Taimiyya a cikin Minhajus-Sunnatin Nabawiyya,[15] sun kare wannan hadisi tare da ganin ingancinsa.

Kuma ku duba: Fadak da Waƙi'ar Fadak

Rubutun Shaik Mufid game da hadisin Nahnu Ma'ashiral Anbiya

Matsayar Sayyida Faɗima

Babban labari: Huɗubar Fadak

Ahlul-Baiti (A.S), ciki har da Nana Faɗima (S), ba su taɓa tabbatar da ingancin ruwayar "Nahnu Ma'ashiral Anbiya La Nuwarris" ba, kuma sun yi adawa da ita.[16] Bisa ga abin da Ahmad Bin Hanbal da Bukhari suka rawaito, Nana Faɗima (S) ta fusata da Abubakar saboda wannan mataki da ya ɗauka, kuma ta ci gaba da riƙe wannan ɓacin rai har zuwa ƙarshen rayuwarta.[17]

Faɗima (S) ta yi wani jawabi a kan wannan batu wanda aka san shi da Huɗubar Fadak, inda ta mayar da martani ga kalmar Nahnu Ma'ashiral Anbiya La Nuwarris.[18] A cikin wannan jawabi, ta yi ƙorafi game da hana ta gadon mahaifinta da kuma ƙwace Fadak, tana mai bayyana wannan mataki a matsayin abin da ya saɓa wa ƙa'idojin addini da adalci.[19] Haka kuma, a cikin jawabin nata ta kafa hujja da ayoyin Alƙur'ani waɗanda suke magana game da gadon annabawa,[20] fifikon ƴan uwa wajen gado,[21] da kuma tabbatar da asalin dokar gado.[22][23]

Sayyida Zahra (S) ta kafa hujja da cewa babu wani dalili da zai hana ta gadon mahaifinta, kuma dangantakarta ta iyali da Manzon Allah (S.A.W), tare da kasancewarsu mabiya addini ɗaya, hujja ce mai ƙarfi da ke tabbatar da haƙƙinta.[24] Ta bayyana matakin Abubakar a matsayin alamar komawa ga al'adun jahiliyya marasa adalci, sannan ta soki shirun Ansar, tana neman su kada su kasance masu ko-in-kula da wannan zalunci.[25]

Rubutun Hadisin Da Ruwayoyi Daban-daban Na Shi

Hadisin "Nahnu Ma'ashiral Anbiya La Nuwarris" an rawaito shi daga Manzon Allah (S.A.W) a cikin majiyoyi daban-daban na Ahlus-Sunna.[26] Bisa ga waɗannan ruwayoyi, an ce:

لاَ نُورَثُ (لا نُوَرِّثُ) مَا تَرَكْنَا (فَهُوَ) صَدَقَةٌ.

Ma'ana: "Ba a gadonmu (Ko: ba ma barin gado); abin da muka bari sadaka ne.

A wasu ruwayoyin, hadisin yana farawa da kalmar "إِنَّا (نَحنُ) مَعاشِرَ الأَنبیاءِ", wato "Lalle mu, jama'ar annabawa...".[27]Amma a cewar Ibn Hajar Asƙalani, masani a fannin hadisi na Ahlus-Sunna a ƙarni na tara bayan hijira, duk da cewa fara hadisin da kalmar "إِنَّا مَعاشِرَ الأَنبیاءِ" ya shahara, wasu malaman hadisi sun ƙaryata cewa an rawaito shi da wannan lafazi.[28]

An rawaito wannan hadisi da gajerun lafuzza da kuma dogayen lafuzza a cikin abubuwa daban-daban daga Abubakar Bin Abi Ƙuhafa[29] da Umar Bin Khaɗɗab.[30]

  • Lamari na farko: Bayan rasuwar Manzon Allah (S.A.W), Faɗima (S) ta nemi Abubakar ya mayar mata da rabonta daga khumusin Khaibar da kuma gonakin Fadak waɗanda Manzon Allah (S.A.W) ya ba ta. Amma Abubakar ya ƙi, sannan ya rawaito wannan hadisi daga Manzon Allah.[31]
  • Lamari na biyu: Lokacin da wasu daga cikin matan Manzon Allah (S.A.W) suka nemi gadonsu daga gare shi, Abubakar ya ƙi amsa buƙatarsu, yana mai karanta musu wannan hadisi.[32]
  • Lamari na uku: Umar Bin Khaɗɗab, yayin da yake yin hukunci tsakanin Imam Ali (A.S) da Abbas Bin Abdul-Muɗɗalib game da saɓanin da suke da shi kan Fadak, ya rawaito wannan hadisi daga Manzon Allah (S.A.W).[33]

Tantance Ingancin Hadisin

A wurin Ahlus-Sunna, wannan hadisi ana ɗaukarsa a matsayin hadisin da aka tabbatar da zuwansa daga Manzon Allah (S.A.W). Amma Imamiyya suna kallonsa a matsayin mai rauni, ta fuskar isnadi da kuma ma'ana.[34] Wasu masu bincike daga malaman Shi'a suna ganin cewa an ƙirƙiri wannan hadisi ne da nufin kwace Fadak.[35] Malaman Shi'a sun gabatar da hujjoji daban-daban wajen ƙalubalantar ingancin wannan ruwaya.

Cin Karon Wannan Hadisi Da Alƙur'ani

Ana ganin wannan hadisi ya saɓa wa Alƙur'ani.[36] A cikin littafin Attabaƙatul Kubra, na Ibn Sa'ad Bagdadi, wani masanin tarihi mai bin mazhabar Ahlus-Sunna, an kawo cewa lokacin da Abubakar ya ƙi ba da Fadak saboda ya dogara da hadisin "Ba ma barin gado; abin da muka bari sadaka ne", Ali Bin Abi Ɗalib (A.S) ya karanta aya ta 16 ta Suratun Naml da aya ta 6 ta Suratu Maryam, yana nuna cewa abin da Abubakar ya yi ya saɓa wa Alƙur'ani, domin waɗannan ayoyi suna magana ne game da gadon annabawan da suka gabata.[37]

Ibn Ashur, ɗaya daga cikin masu tafsirin Ahlus-Sunna a ƙarni na goma sha huɗu, ya yi ƙoƙarin warware saɓanin da ke tsakanin wannan hadisi da Alƙur'ani. Ya bayyana cewa, duk da cewa ayoyin Alƙur'ani sun nuna cewa annabawa sun yi gado kuma sun bar gado ga magadansu, wannan hadisi yana nuna cewa rashin gadon Manzon Allah (S.A.W) wani hukunci ne na musamman da ya shafi shi kaɗai, daga cikin abubuwan da aka keɓe wa Annabi.[38]

Amma masu bincike daga malaman Shi'a suna ganin cewa ba a karɓar hukunce-hukuncen da suka keɓanta ga Manzon Allah (S.A.W) sai idan akwai hujja tabbatacciya a kansu. Idan babu hujja tabbatacciya, wajibi ne a ɗauki Manzon Allah da sauran mutane a matsayin masu tarayya cikin hukuncin.[39]

Halayen Abubakar Masu Cin Karo Da Juna

Wasu masu bincike sun yi nuni da wasu abubuwan tarihi da suka nuna cewa Abubakar ya aikata abubuwa da suka saɓa da ma'anar wannan hadisi:[40]

  • A lokacin da aka samu saɓani tsakanin Imam Ali (A.S) da Abbas game da takobin Annabi, sulkensa da alfadarsa, Abubakar ya ba Imam Ali waɗannan abubuwa a matsayin gadon Annabi.[41]
  • Abubakar ya ƙyale matayen Annabi su ci gaba da zama a gidajensu, kuma bai ƙwace gidajen daga hannunsu ba.[42]
  • Lokacin da Abubakar ya nemi a binne shi kusa da kabari ko ɗakin Annabi, ya nemi izini daga ƴarsa A'isha,[43] wadda ita ce matar Annabi, ba daga sauran Musulmi ba.[44]

Rashin Sanin Makusantan Annabi Game da Wannan Hadisi

Wasu masu bincike sun bayyana cewa kasancewar Abubakar shi kaɗai ne ya ruwaito wannan hadisi abin mamaki ne; domin yana da wuya a yi tunanin cewa ƴar Annabi da matayensa waɗanda su ne mafi kusancin danginsa kuma magadansa na ɗabi'a ba su san irin wannan magana daga Annabi ba.[45]

Allama Hilli ma, yana mai nuni da wata maslaha ta musamman da Abubakar yake da ita, domin ya amfana daga ƙwace Fadak, ya ƙara sanya shakku kan ingancin wannan hadisi.[46]

Wasu marubutan Ahlus-Sunna kuwa ba su yarda da wannan suka ba. Sun yi imanin cewa ba Abubakar kaɗai ne ya ruwaito wannan hadisi ba, domin wasu Sahabbai ma sun ruwaito shi.[47] Sai dai, kamar yadda Ibn Abil Hadid, daga cikin malaman Ahlus-Sunna, ya bayyana, a zamanin Abubakar shi kaɗai ne ya ruwaito wannan hadisi. Ko da yake bayan rasuwarsa, wasu Sahabbai suka fara ruwaito wannan riwaya.[48]

Bayanin kula

  1. ↑ Bostani, Arzyabi-ye Hadis-e Nahnu Maashar al-Anbiya La Nurath, shafi na 85.
  2. ↑ Ku duba: Kulaini, Al-Kafi, juzu'i na 1, shafi na 543; Ibn ƊaIfur, Balagat an-Nisa, shafi na 16–23.
  3. ↑ Gafuri, Mu'alaja Manhajiyya li-Hadis La Nurath, al-Qism al-Awwal, shafi na 222.
  4. ↑ Fahimi-Tabar, Barresi-ye Tatbighi-ye Revayat, shafi na 50–51.
  5. ↑ Ku duba misali: Tusi, At-Tibyan, Dar Ihya at-Turath al-Arabi, juzu'i na 7, shafi na 105; juzu'i na 8, shafi na 82; Ɗabrisi, Majma'u al-Bayan, juzu'i na 6, shafi na 776; juzu'i na 7, shafi na 334; Ɗabaɗaba'i, Almizan, juzu'i na 15, shafi na 349.
  6. ↑ Ɗabari, Jami'u al-Bayan, juzu'i na 16, shafi na 37; juzu'i na 19, shafi na 87; Baidawi, Anwar at-Tanzil, juzu'i na 4, shafi na 6 da 156; Shaukani, Fath al-Ƙadir, juzu'i na 3, shafi na 381; juzu'i na 4, shafi na 149.
  7. ↑ Yaƙut Hamawi, Mu'jam al-Buldan, juzu'i na 4, shafi na 238.
  8. ↑ Biladi, Mu'jam Ma'alim al-Hijaz, juzu'i na 2, shafi na 206 da 205; juzu'i na 7, shafi na 23.
  9. ↑ Ɗabari, Tarikh al-Umam wal-Muluk, juzu'i na 3, shafi na 15.
  10. ↑ Kulaini, Al-Kafi, juzu'i na 1, shafi na 543; Suyuti, Ad-Durr al-Manthur, juzu'i na 5, shafi na 273.
  11. ↑ Shaik Mufid, Risala Hawla Hadis Nahnu Maashar al-Anbiya, shafi na 20.
  12. ↑ Allama Hilli, Nahj al-Haƙƙi, shafi na 265–270.
  13. ↑ Allama Hilli, Kashf al-Murad, shafi na 197–198.
  14. ↑ Fakhr Razi, Tafsir al-Kabir, juzu'i na 9, shafi na 514; juzu'i na 21, shafi na 510.
  15. ↑ Ibn Taimiyya, Minhaj as-Sunnat an-Nabawiyya, juzu'i na 4, shafi na 193–225.
  16. ↑ Bostani, Arzyabi-ye Hadis-e Nahnu Maashar al-Anbiya La Nurath, shafi na 86.
  17. ↑ Ibn Hanbal, Musnad Ibn Hanbal, juzu'i na 1, shafi na 179 da 189; Bukhari, Sahih al-Bukhari, juzu'i na 8, shafi na 149.
  18. ↑ Ibn Ɗaifur, Balagat an-Nisa, shafi na 16–25.
  19. ↑ Ibn Ɗaifur, Balagat an-Nisa, shafi na 21–23.
  20. ↑ Ku duba: Surar Naml, aya ta 16; Surar Maryam, aya ta 6.
  21. ↑ Surar Anfal, aya ta 75.
  22. ↑ Surar Nisa, aya ta 11.
  23. ↑ Ibn Ɗaifur, Balagat an-Nisa, shafi na 21
  24. ↑ Ibn Ɗaifur, Balagat an-Nisa, shafi na 21
  25. ↑ Ibn Ɗaifur, Balagat an-Nisa, shafi na 21-23
  26. ↑ Misali, ku duba: Ibn Hanbal, Musnad Ibn Hanbal, juzu'i na 1, shafi na 188, 222 da 225; Bukhari, Sahih al-Bukhari, juzu'i na 5, shafi na 20; juzu'i na 8, shafi na 149.
  27. ↑ Ibn Hanbal, Musnad Ibn Hanbal, juzu'i na 16, shafi na 47; Nasa'i, As-Sunan al-Kubra, juzu'i na 6, shafi na 47.
  28. ↑ Ibn Hajar Asƙalani, Fath al-Bari, juzu'i na 12, shafi na 8.
  29. ↑ Ibn Hanbal, Musnad Ibn Hanbal, juzu'i na 1, shafi na 179; Bukhari, Sahih al-Bukhari, juzu'i na 4, shafi na 79.
  30. ↑ Ibn Hanbal, Musnad Ibn Hanbal, juzu'i na 1, shafi na 237; Bukhari, Sahih al-Bukhari, juzu'i na 5, shafi na 89.
  31. ↑ Ibn Hanbal, Musnad Ibn Hanbal, juzu'i na 1, shafi na 188, 222 da 225; Bukhari, Sahih al-Bukhari, juzu'i na 5, shafi na 20; juzu'i na 8, shafi na 149.
  32. ↑ Bukhari, Sahih al-Bukhari, juzu'i na 5, shafi na 89.
  33. ↑ Ibn Hanbal, Musnad Ibn Hanbal, juzu'i na 3, shafi na 301; Bukhari, Sahih al-Bukhari, juzu'i na 5, shafi na 89.
  34. ↑ Sayyaban da wasu, Barresi-ye Andishe-ye Emamiyya wa Ahl-e-Sonnat dar Mored-e Ers-e Payambaran, shafi na 276.
  35. ↑ Sayyaban da wasu, Barresi-ye Andishe-ye Emamiyya wa Ahl-e-Sonnat dar Mored-e Ers-e Payambaran, shafi na 276.
  36. ↑ Allama Hilli, Nahj al-Haƙƙi, shafi na 268.
  37. ↑ Ibn Sa'ad, Attabaƙatul Kubra, juzu'i na 2, shafi na 215.
  38. ↑ Ibn Ashur, At-Tahrir wa at-Tanwir, Moassasat at-Tarikh, juzu'i na 16, shafi na 12.
  39. ↑ Gafuri, Mu'alaja Manhajiyya li-Hadis La Nurath, al-Qism al-Awwal, shafi na 223.
  40. ↑ Allama Hilli, Nahj al-Haƙƙi, shafi na 268.
  41. ↑ Allama Hilli, Nahj al-Haƙƙi, shafi na 268.
  42. ↑ Sadr, Al-Fadak fi at-Tarikh, shafi na 114.
  43. ↑ Sadr, Al-Fadak fi at-Tarikh, shafi na 114.
  44. ↑ Gafuri, Mu'alaja Manhajiyya li-Hadis La Nurath, al-Qism ath-Thalith, shafi na 316.
  45. ↑ Jalali Husaini, Moƙaddame, Risala Hawla al-Hadis Nahnu Maashar al-Anbiya La Nurath, shafi na 4.
  46. ↑ Allama Hilli, Nahj al-Haƙƙi, shafi na 268.
  47. ↑ Barraj, Ahkam al-Mirath fi ash-Sharia al-Islamiyya, shafi na 271.
  48. ↑ Ibn Abi al-Hadid ,Sharh Nahj al-Balagha, juzu'i na 16, shafi na 227.

Nassoshi

  • Gafuri, Khalid، «معالجة منهجیة لحدیث لا نورث، القسم الاول»، (Nazari na tsari kan hadisin "Ba ma gado" Sashe na farko.), Al-Ijtihadi wa at-Tajdid, lambobi na 28 da 29, lokacin kaka da hunturu na shekarar 2013M.
  • Gafuri, Khalid,«معالجة منهجیة لحدیث لا نورث، القسم الثالث»، (Nazarin tsari na hadisin Ba ma gado' Sashe na uku),Mujallara Al-ijtihd Wa Tajdid lamba ta 32 zuwa 33, lokacin kaka da hunturu na shekarar 2015M.
  • Allama Hilli, Hassan Bin Yusuf, Kashf al-Murad fi Sharh Tajridil I'itiƙad, Qum, Cibiyar Imam al-Sadiƙ (A.S), 1382Sh.
  • Allama Hilli, Hassan Bin Yusuf, Nahjul Haƙƙi wa Kashf al-Sidƙi, Beirut, Dar al-Kitab al-Lubnani, 1982M.
  • Baidawi, Abdullah Bin Umar, Anwar al-Tanzil wa Asrar al-Ta'wil, Beirut, Dar Ihya al-Turath al-Arabi, 1418H.
  • Barraj, Juma'a Muhammad Muhammad, Ahkam al-Mirath fi al-Shari'a al-Islamiyya, Amman, Dar Yafa al-Ilmiyya, 1420H.
  • Biladi, Atiƙ Bin Gais, Mu'jam Ma'alim al-Hijaz, Beirut, Cibiyar al-Rayyan, 1431H.
  • Bukhari, Muhammad Bin Isma'il, Sahihul Bukhari, binciken Muhammad Bin Zuhair Bin Nasir, Dimashƙa, Dar Tauq al-Najati, 1422H.
  • Bustani, Qasim، «ارزیابی حدیث نحن معاشر الانبیاء لا نورث»، (Ƙididdigar ingancin Hadisin Mu taron Annabawa ba ma gado.), A cikin Mujallar Nazarin Shi'a, lamba ta 20, a lokacin hunturu na shekarar 2007M.
  • Fahimir, Hamidreza، «بررسی تطبیقی روایت «لا نُوَرِّثُ ماترکنا صَدَقَه» از منظر فریقین»، (Nazarin kwatanta ruwayar "Ba ma barin gado; abin da muka bari sadaka ne" bisa mahangar ƙungiyoyin biyu (Sunni da Shi'a).), A cikin mujallar Hadisi-Pazhuhi, lamba ta 10, ta lokacin kaka da hunturu na shekarar 2013M.
  • Fakhrur Razi, Muhammad Bin Umar, At-Tafsir al-Kabir, Beirut, Dar Ihya al-Turath al-Arabi, 1420H.
  • Ibn Abil Hadid, Abd al-Hamid bn Hibatullah, Sharhu Nahjil Balaga, Qum, Laburaren Ayatullahi Mar'ashi Najafi (Allah Ya jiƙansa), 1404H.
  • Ibn Ashur, Muhammad Bin Tahir, Al-Tahrir wa al-Tanwir, Beirut, Cibiyar al-Tarikh, 1420H.
  • Ibn Hajar al-Asƙalani, Ahmad Bin Ali, Fath al-Bari Sharh Sahih al-Bukhari, Sayda, Maktabar al-Asriyya, 1420H.
  • Ibn Hanbal, Ahmad Bin Muhammad, Al-Musnad, Alkahira, Dar al-Hadith, 1416H.
  • Ibn Hanbal, Ahmad Bin Muhammad, Al-Musnad, binciken Shu'aib al-Arna'ut, Adil Murshid da wasu, ibiyar al-Risala, Beirut, bugu na farko, 1421H.
  • Ibn Sa'ad al-Bagdadi, Muhammad, Attabaƙatul Kubra, binciken Ihsan Abbas, Beirut, Dar Sadir, 1968M.
  • Ibn Taimiyya, Ahmad Bin Abd al-Halim, Minhajus Sunnatin Nabawiyya fi Naƙd Kalam al-Shi'a al-Ƙadariyya, Riyad, Jami'ar Imam Muhammad Bin Saud al-Islamiyya, 1406H.
  • Ibn Ɗaifur, Ahmad Bin Abi Tahir, Balagatun Nisa'i, Alkahira, Madarastul Walidat Abbasul Awwal, 1326H.
  • Jalali Husaini, Sayyid Muhammad Rida, Muƙaddim, Risala al-Hadith Nahnu Ma'ashir al-Anbiya La Nuwaris, marubuci Muhammad Bin Nu'man, Qum, Kongire Jahani Hazara Shaik Mufid, 1413H.
  • Kulaini, Muhammad Bin Yaƙub, Al-Kafi, binciken Ali Akbar Ghafari, Tehran, Dar al-Kutub al-Islamiyya, 1407H.
  • Nasa'i, Ahmad Bin Shu'aib, As-Sunan al-Kubra, Beirut, Cibiyar al-Risala, 1421H.
  • Qur'an Kareem
  • Sadr, Muhammad Baqir, Al-Fadak fi al-Tarikh, Beirut, Dar al-Ta'aruf lil-Matbu'at, 1410H.
  • Sayyaban, Sayyid Muhammad Jawad, Sayyid Ali Husainpur da Sayyid Muhammad Mahdi Husainpur.«بررسی اندیشه امامیه و اهل‌سنت در مورد ارث پیامبران»، (Nazarin ra'ayoyin Imamiyya da Ahlus-Sunna game da gadon Annabawa.), A cikin Mujallar Nazarin Kwatanta Mazhabobin Fiqihu, lamba ta 7, ta lokacin bazara da damina na shekarar 2024M.
  • Shaukani, Muhammad bn Ali, Fath al-Ƙadir, Dimashƙa Beirut, Dar Ibn Kathir Dar al-Kalim al-Tayyib, 1414H.
  • Shaik Mufid, Muhammad Bin Nu'man, Risala Haulal Hadis Nahnu Ma'ashiral Anbiya La Nuwaris, gabatarwa da ƙarin bayani na Sayyid Muhammad Rida Husaini Jalali, Qum, Kongire Jahani Hazara Shaik Mufid, 1413H.
  • Siyuɗi, Abd al-Rahman Bin Abi Bakar, Al-Durr al-Manthur fi al-Tafsir bil-Ma'thur, Beirut, Dar al-Fikr, 1414H.
  • Ɗabari, Muhammad bn Jarir, Jami'u al-Bayan fi Tafsir al-Qur'an, Beirut, Dar al-Ma'rifa, 1412H.
  • Ɗabari, Muhammad Bin Jarir, Tarikh al-Umam wa al-Muluk, Beirut, Rawa'i al-Turath al-Arabi, 1387H.
  • Ɗabrisi, Fadl Bin Hassan, Majmau' al-Bayan fi Tafsir al-Qur'an, Tehran, Nasir Khusraw, 1372Sh.
  • Ɗabaɗaba'i, Muhammad Husain, Al-Mizan fi Tafsir al-Qur'an, Qum, ofishin Wallafe-wallafen Musulunci, 1417H.
  • Ɗusi, Muhammad bn Hassan, At-Tibyan fi Tafsir al-Qur'an, Beirut, Dar Ihya al-Turath al-Arabi, ba tare da kwanan wata ba.
  • Yaƙut al-Hamawi, Yaƙut bn Abdullah, Mu'jam al-Buldan, Beirut, Dar Sadir, 1995M.
Daga "https://ha.wikishia.net/w/index.php?title=Daƙiƙa:Nahnu_Ma%27ashiral_Anbiya_La_Nuwarris&oldid=26312"