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Daƙiƙa:Rawi Hadis

Ƙara hanyoyin mahaɗar
Daga wikishia

Rawi Hadis shi ne mutumin da yake riwayar wani hadisi daga wajen Imami Ma'asumi (A.S) tare da ambaton jerin masu ruwaito hadisin (isnadi). Wasu malamai sun bayyana cewa, baya ga iya riwayar Hadisi, sanin fiƙihu da fahimtar ma'anonin Hadisi ma suna daga cikin sharuɗɗan maruwaici. Daga cikin sharuɗɗan karɓar riwayarsa akwai: Musulunci, hankali, balaga, imani, adalci da kuma kasancewarsa mai kiyaye abin da ya haddace.

Ana nufin imani a nan kasancewar mutum mai bin Shi'a Isna Ashari (Masu Imamai 12), yayin da tsayayyen riƙo (Zabɗ) yake nufin samun ƙarfin ƙwaƙwalwa wajen kiyaye Hadisi. A ra'ayin masana ilimin Rijal, domin a yarda da wani Hadisi ko a ƙi amincewa da shi, wajibi ne a san cikakkun bayanan halin maruwaicin da ya kawo shi.

An ce matsayin maruwaicin Hadisi ya fi ƙasa da matsayin Muhaddisi (malamin Hadisi). Haka kuma, ana rarraba Hadisai bisa yanayin maruwaitansu zuwa manyan rukuni huɗu: Hadisi Sahihi, Hadisi Hasan, Hadisi Muwassaƙ da Hadisi Da'if (Mai rauni); kuma kowanne daga cikin waɗannan yana da wasu ƙananan rarrabuwa.

Ra'ayoyin malamai game da wani maruwaici suna iya kasancewa masu alaƙa da yabonsa, zarginsa, ko kuma duka biyun. A ilimin Hadisi ana kiran wannan da Jarh da Ta'adili. Kalmomi kamar adalci, amintacce (Siƙa), hujja da salihi suna nuna amincewa da maruwaici, yayin da kalmomi kamar mai rauni, maƙaryaci, mai wuce gona da iri (Gullat) da Muzɗarib (Mai rikicewa) suke nuna suka ko raunana maruwaici.

Malaman ilimin Rijal sun ambaci maruwaita a cikin littattafansu kuma suka binciki halayensu. Daga cikin fitattun maruwaita a lokuta daban-daban na rayuwar Imamai (A.S) akwai: Abdullahi Bin Abbas, Asbag Bin Nubata, Amir Bin Wasila, Abu Khalid Kabuli, Zurara Bin A'ayan, Hisham Bin Hakam, Aban Bin Usman, Hassan Bin Mahbub, Husaini Bin Sa'id Ahwazi, Ali Bin Mahziyar Ahwazi da Muhammad Bin Hassan Saffar Ƙummi.

An kuma ce, abin da ake nufi da komawa ga maruwaitan Hadisi a cikin wata riwaya daga Imam Mahadi (A.F) shi ne komawa ga malaman fiƙihu.

Dangantakar Rawi Hadis Da Muhaddisi

Rawi Hadis shi ne mutumin da yake riwayar wani Hadisi daga Ma'asumi (A.S) tare da jerin isnadin masu ruwaito shi.[1] Ana amfani da wannan kalma a cikin ilimin Diraya[2] da kuma ilimin Rijal.[3] Dangane da ma'anar maruwaici da aikinsa, an samu ra'ayoyi biyu:

  • Na farko: An ce maruwaici kawai yana isar da lafazin Hadisi daga Ma'asumai,[4] kuma ba shi da alhakin gudanar da bincike kamar fahimtar zurfin ma'anar Hadisi, sanin abin da ya zo a sarari da abin da aka taƙaita, tantance karo tsakanin ruwayoyi daban-daban, ko kuma gabatar da abubuwan da ake buƙata wajen fitar da hukuncin shari'a.[5]
  • Na biyu: An bayyana cewa maruwaici ba kawai mai ɗaukar lafuzzan Hadisi ba ne; a'a, yana riwayar Hadisin ne tare da fahimta da sanin ma'anar abin da yake ɗauke da shi. Bisa wannan fahimta, matsayin maruwaici yana iya haɗuwa da matsayin faƙihi (malamin fiƙihu).[6]

Mamaƙani, daga cikin malaman Shi'a na ilimin Rijal, yana mai nuni da cewa matsayin maruwaici yana ƙasa da matsayin Muhaddisi (Masanin Hadisi), ya bayyana cewa maruwaici shi ne wanda aikinsa ya taƙaita ga riwayar Hadisi kawai. Saboda haka, wanda kawai ya ji wani Hadisi ba ya zama Muhaddisi.[7]

Amfani

Malaman fiƙihun Imamiyya suna yin bincike a kan maruwaici da isnadin ruwayoyi domin fitar da hukuncin shari'a daga labari guda (Khabarul Wahid).[8] Misali, idan maruwaici ya kasance amintacce (Siƙa) kuma yana daga cikin mabiya Imamiyya, ana ɗaukar ruwayarsa a matsayin abin dogaro.[9] Sanin siffofi da halayen maruwaici shi ne ginshiƙin karɓar ruwaya ko ƙin amincewa da ita.[10] Ana samun sanin halin maruwaici ta hanyar ilimin Rijal[11] da kuma komawa ga littattafan Rijal.[12] Ra'ayoyin malaman Rijal game da kowane maruwaici suna iya kasancewa na yabo, suka, ko kuma duka biyun.[13]

Faɗaɗuwar bahasin ilimin Rijal da kuma samuwar sabbin ra'ayoyi wajen tantance amincin maruwaici da ingancin isnadi, sun haifar da tsara ƙa'idoji na gaba ɗaya na ilimin Rijal da kuma rubuta ƙamus-ƙamus da dama na malaman Rijal.[14] An kuma bayyana cewa faɗaɗuwar batun binciken sharuɗɗa da yanayin maruwaita ta fara ne tun zamanin Allama Hilli.[15]

Sharuɗɗan Karɓar Ruwayar Maruwaici

Karɓar ruwaya yana samuwa ta hanyoyi daban-daban, daga cikinsu akwai tabbatar da amincin maruwaici (Wasaƙa).[16] Domin karɓar ruwaya, an ambaci wasu sharuɗɗa da suka shafi maruwaici,[17] daga cikinsu akwai: Musulunci, hankali, balaga, imani, adalci da kuma kasancewa mai kiyaye Hadisi (Zabiɗ).[18]

  • Imani: Ana nufin da imani kasancewar mutum mai bin Shi'a Isna Ashari; saboda haka, ba a karɓar ruwayar Ahlus-Sunna ko masu bin wasu ƙungiyoyin Shi'a na daban.[19] Duk da haka, wasu malaman fiƙihu suna ganin cewa idan ruwayarsu ba ta saɓa wa ruwayoyin Shi'a ba kuma ta cika sauran sharuɗɗa, ana iya karɓarta.[20]
  • Adalci: Bisa wannan sharaɗi, ba a karɓar ruwayar mutum fasiƙi.[21] Sai dai wasu malamai sun ɗauki kasancewar maruwaici abin dogaro a matsayin abin da ya isa wajen tabbatar da amincinsa.[22]
  • Kasancewa mai kiyaye Hadisi (Zabiɗ): Wajibi ne maruwaici ya kasance mai hankali da iya haddace Hadisi, domin kada ya yi kuskure ko ya rage ko ya ƙara wani abu yayin riwayar Hadisi.[23] Saboda haka, ba a karɓar Hadisin maruwaicin da yawan lokuta yake yin kuskure.[24] Amma ƙananan kurakurai ba sa hana karɓar ruwayarsa kuma ba sa sa a raunana matsayin maruwaicin.[25] An ɗauki wannan sharaɗi daga cikin muhimman sharuɗɗa,[26] kuma babu saɓani a kansa.[27]

An kuma bayyana cewa sanin matakan da darajojin maruwaita ta fuskar tsoron Allah, ilimi da kuma ƙarfin haddace Hadisi, wajibi ne ga faƙihi domin fifita wata ruwaya a kan wata idan aka samu karo ko saɓani tsakanin ruwayoyi.[28]

A wasu lokuta, duk da cewa malamai sun yi ittifaki a kan ƙa'idojin tabbatar da amincin maruwaici, ana samun saɓani game da cikar waɗannan sharuɗɗa a wasu maruwaita. Saboda haka, yana yiwuwa wani faƙihi ya ɗauki wata ruwaya a matsayin sahihiya, yayin da wani faƙihi kuma bai karɓe ta ba.[29]

Jarhu da Ta'adilin Maruwaici (Yabo Da Suka)

Babban labari: Jarhu Wa Ta'adil

Ana amfani da kalmar jarhu na maruwaici ne a inda aka ambaci wani zargi ko suka game da maruwaici a cikin littattafan Rijal; misali, idan aka nuna cewa wani maruwaici yana da karkacewar aƙida ko kuma yana daga cikin masu guluwi (Wuce gona da iri a aƙida). A gefe guda kuma, idan aka yi wa wani maruwaici yabo, ana amfani da kalmar ta'adili a kansa.[30]

A cikin ilimin Diraya, ana kiran wata sifa da take jawo cire amincin maruwaicin Hadisi da suna jarhu.[31] Idan wani malamin ilimin Rijal ya tabbatar da amincin wani maruwaici, amma wani malamin Rijal ya yi masa jarhu, akwai saɓanin ra'ayi game da ko za a fifita jarhu a kan ta'adili, ko kuma a fifita ta'adili a kansa, ko kuma a koma ga wasu dalilan fifiko.[32]

Kalmomin Jarhu Da Ta'adili Na Maruwaici

A cikin littattafan Rijal an ambaci kalmomin da suke nuna ta'adilin maruwaici. Daga cikinsu akwai: Adalci, Siƙa (Amintacce), Hujja, Sahihul Hadisi, Mutƙin, Hafiz, Sabt, Saduƙ, Shaik, Salihu, Mu'utaƙid, Wajih da kuma Alim watau Malami.[33] Haka kuma, akwai kalmomin da suke nuna jarhu (Raunana ko zargin maruwaici), daga cikinsu akwai: Da'if (Mai rauni), Kazzab (Maƙaryaci), mai guluwi, Wadda' lil-Hadith (Mai ƙirƙirar hadisai), Muzɗarib (Mai rikicewa), Saƙiɗ (Wanda aka watsar), Matrukul Hadis (Wanda aka bar Hadisansa) da Mukhalliɗ (Mai haɗa ruɗani a ruwaya).[34]

Rarraba Hadisai Bisa Yanayin Maruwaita

Malaman Shi'a tun daga ƙarni na shida bayan hijira zuwa bayan haka, sun rarraba Hadisai bisa yanayin maruwaitansu zuwa manyan rukuni huɗu: Hadisi Sahihi, Hadisi Hasan, Hadisi Muwassaƙ da Hadisi Da'ifi.[35] Waɗannan rukuni huɗu an ɗauke su a matsayin tushen manyan nau'o'in Hadisi.[36] Malaman ilimin Rijal suna ganin cewa domin bambance Hadisi Sahihi daga Hadisi Mai Rauni, wajibi ne faƙihi ya san maruwaitan Hadisi ta fannoni daban-daban.[37]

Wasu sun bayyana cewa dalilin da ya sa malaman zamani suka rarraba Hadisai zuwa waɗannan rukuni huɗu shi ne saboda alamomin da suke tabbatar da ingancin Hadisai sun fara raguwa saboda tsawon lokaci. Bayan ɓacewar da dama daga cikin tsoffin littattafan asalin Hadisi waɗanda amintattun marubuta suka rubuta, malaman baya ba su da wata hanya face su rarraba Hadisai bisa la'akari da isnadi da yanayin maruwaita, domin tantance Hadisan da za a iya dogaro da su daga waɗanda ba za a iya dogaro da su ba.[38]

Baya ga manyan rukuni huɗun nan, an kuma ambaci wasu ƙananan nau'o'i guda 26.[39] Daga cikin waɗannan, nau'o'i 8 suna cikin ɓangaren Hadisi Mai Rauni, yayin da sauran nau'o'i 18 suke shiga cikin dukkan manyan rukuni huɗu na Hadisi.[40] An kuma ce wasu malamai sun ƙara yawan waɗannan nau'o'i har zuwa 45.[41] Daga cikin ƙananan nau'o'in Hadisi bisa yanayin maruwaici akwai:Hadisi Musnad[42] Hadisi Mursal[43] Hadisi Majhul (Wanda ba a san maruwaicinsa ba)[44] Hadisi Mu'uzal[45] Hadisi Muzɗarib (Mai rikicewa)[46] Hadisi Maudu (Ƙirƙirarre)[47] Hadisi Matruk (wanda aka watsar)[48] Hadisi Mauƙuf. Hadisi Mudraj. Hadisi Ali (Mai isnadi mai ɗaukaka) Hadisi Nazil (Mai isnadi na ƙasa-ƙasa) Waɗannan suna daga cikin nau'o'in Hadisi waɗanda ake tantance su bisa yanayin maruwaitansu.[49] Duba kuma: Khabarul Wahid.

Adadin Maruwaita

Jimillar maruwaitan da aka ambata a cikin littafin Rijal na Shaik Ɗusi, daga Imam Ali (A.S) har zuwa Imam Hassan Askari (A.S), sun kai 5,436. Daga cikinsu, 3,217 sun kasance maruwaitan Imam Jafar Sadiƙ (A.S), yayin da sauran suka kasance maruwaitan sauran Imamai (A.S).[50] Adadin maruwaitan kowane Imam kamar haka: Imam Ali (A.S): maruwaita 442. Imam Hassan (A.S): maruwaita 41. Imam Husaini (A.S): maruwaita 109. Imam Sajjad (A.S): maruwaita 173. Imam Baƙir (A.S): maruwaita 466. Imam Kazim (A.S): maruwaita 272. Imam Rida (A.S): maruwaita 317. Imam Hadi (A.S): maruwaita 183. Imam Hassan Askari (A.S): maruwaita 103. Imam Mahsdi (A.F): maruwaita 52.[51]

A cikin sahabban Imamai, an kuma yi magana game da mata maruwaita Hadisi. Yawan mata da suka riwaito Hadisai ya sa IBin Sa'ad ya ware wani babi a cikin littafinsa Attabaƙatul Kubra domin ambaton matan da suka riwaito Hadisi daga Manzon Allah (S.A.W) ko daga Sahabbai.[52]

Fitattun Maruwaita

Malaman ilimin Rijal a cikin littattafansu sun ambaci sahabban Imamai da maruwaitan zamanin kasancewar Imamai (A.S), sannan suka yi nazari da tantance halayensu. Wasu daga cikin fitattun maruwaita bisa lokutan Imamai su ne kamar haka:

Wani rukuni daga cikin maruwaita waɗanda suke da matsayi mai girma na amincin ruwaya (Wasaƙa), malaman ilimin Rijal sun haɗa su cikin wani rukuni da ake kira As-habul Ijma'i.[91] Masana ilimin Rijal, domin samun ingantacciyar fahimta game da isnadin ruwayoyi da kuma magance matsalolin da suka shafi isnadi da ilimin Rijal, sun tsara maruwaita ta hanyoyi daban-daban bisa lokutan rayuwarsu. A ilimin Rijal ana kiran wannan tsari da Ɗabaƙatur Ruwat (Matakan Maruwaita).[92]

Komawa ga Maruwaitan Hadisi a Zamanin Ɓoyewar Imam (Ghaiba)

A cikin wani tauƙi'i (Saƙon rubuce) daga Imam Mahadi (A.F), an yi umarni da komawa ga maruwaitan Hadisi yayin fuskantar al'amuran da suke faruwa a kowane zamani. An fassara abin da Imam yake nufi da maruwaitan Hadisi a nan da cewa su ne malaman fiƙihu[93] waɗanda suke da ikon fahimtar Hadisi da amfani da shi wajen gano hukuncin Allah.[94] Sai dai wasu sun bayyana cewa malaman fikihu suna daga cikin misalan maruwaitan Hadisi ne kawai.[95]

An bayyana cewa a bayyane yake cewa Imam (A.F) bai mayar da mabiyansa ga waɗanda kawai suke haddace lafuzzan Hadisai ba tare da zurfin bincike da fahimtar ma'anoninsu ba. Domin maruwaita kawai suna kiyaye lafuzzan Hadisai ne, yayin da Fuƙaha su ne waɗanda suke da zurfin fahimta a cikin ruwayoyi, kuma suke iya gano hukuncin Allah da ra'ayoyin Imamai Tsarkaka (A.S).[96]

Duba kuma: Tauƙi’in Imam Mahadi (A.F).

Ladubban Riwayar Hadisi Daga Maruwaici

A cewar wasu masu bincike, idan maruwaici ya karɓi Hadisi tare da cika sharuɗɗansa, yana iya riwayarsa daga littafinsa. mustahabbi ne ya fara ambaton isnadin Hadisi, sannan daga baya ya kawo ainihin Hadisin.[97]

Maruwaici yana iya taƙaita kansa wajen isar da ma'anar Hadisi, ba lallai sai ya ambaci ainihin lafuzzan da ya koya ba, matuƙar wannan riwaya da ma'ana ba za ta jawo lalacewar manufar Hadisi ko sauya ma'anarsa ba. Saboda haka, wajibi ne maruwaici ya kasance yana da masaniya ta fuskar adabi game da ma'anonin kalmomi da yadda ake haɗa su cikin tsari mai kyau domin isar da ma'anar daidai.[98]

Bayanin kula

  1. ↑ Tahanawi, Kashshaf Istilahat al-Funun wa al-Ulum, juzu'i na 1, shafi na 37.
  2. ↑ Mu'assase Da'iratul Ma'arifi Fiƙhil Islami, Farhange Fiƙh, juzu'i na 4, shafi na 35.
  3. ↑ Jannati Shahrudi, Manabi'e Ijtihad, shafi na 160.
  4. ↑ Mu'assase Da'iratul Ma'arifi Fiƙhil Islami, Farhange Fiƙh, juzu'i na 4, shafi na 35.
  5. ↑ Musawi Khalkhali, Al-Hakimiyya fil Islam, shafi na 426.
  6. ↑ Shaƙir, «Pazhuheshi Darbaraye Tauƙi'e Sharif Imam Zaman (A.S) be Is'haƙ Bin Yaƙub,» shafi na 205.
  7. ↑ Mamaƙani, Miƙbasul Hidaya, juzu'i na 3, shafi na 49.
  8. ↑ Jannati Shahrudi, Manabi'e Ijtihad, shafi na 160.
  9. ↑ Jannati Shahrudi, Manabi'e Ijtihad, shafi na 113.
  10. ↑ Musawi Gorgani, «Ta'ammuli dar Shiweh-haye Shinakhte Taklif,» shafi na 52.
  11. ↑ Jannati Shahrudi, Manabi'e Ijtihad, shafi na 160.
  12. ↑ Mu'assase Da'iratul Ma'arifi Fiƙhil Islami, Farhange Fiƙh, juzu'i na 3, shafi na 72.
  13. ↑ Mu'assase Da'iratul Ma'arifi Fiƙhil Islami, Farhange Fiƙh, juzu'i na 4, shafi na 35.
  14. ↑ Hashimi Shahrudi, «Maktabe Fiƙhi Ahlil Bait (A.S),» shafi na 68.
  15. ↑ Hubbullahi, «Allama Hilli wa Rishehaye Shakegiriye Maktabe Sanad dar Tafakkure Imami,» shafi na 139.
  16. ↑ Makarim Shirazi, Da'iratul Ma'arif Fiƙh Muƙaran, shafi na 313.
  17. ↑ Mu'assase Da'iratul Ma'arifi Fiƙhil Islami, Farhange Fiƙh, juzu'i na 4, shafi na 35.
  18. ↑ Jannati Shahrudi, Manabi'e Ijtihad, shafi na 114; Hubbullahi, «Allama Hilli wa Rishehaye Shakegiriye Maktabe Sanad dar Tafakkure Imami,» shafi na 154.
  19. ↑ Mu'assase Da'iratul Ma'arifi Fiƙhil Islami Farhange Fiƙh, juzu'i na 4, shafi na 35.
  20. ↑ Shahidus Sani, Ar-Ri'aya fi Ilmid ad-Diraya, shafi na 90.
  21. ↑ Jannati Shahrudi, Manabi'e Ijtihad, shafi na 114.
  22. ↑ Mu'assase Da'iratul Ma'arifi Fiƙhil Islami, Farhange Fiƙh, juzu'i na 4, shafi na 35.
  23. ↑ Mu'assase Da'iratul Ma'arifi Fiƙhil Islami, Farhange Fiƙh, juzu'i na 4, shafi na 35; Jannati Shahrudi, Manabi'e Ijtihad, shafi na 114.
  24. ↑ Mu'assase Da'iratul Ma'arifi Fiƙhil Islami, Farhange Fiƙh, juzu'i na 4, shafi na 35.
  25. ↑ Amili, Ma'alimud ad-Din, juzu'i na 1, shafi na 203.
  26. ↑ Jannati Shahrudi, Manabi'e Ijtihad, shafi na 114.
  27. ↑ Amili, Ma'alimud ad-Din,' juzu'i na 1, shafi na 203.
  28. ↑ Mu'assase Da'iratul Ma'arifi Fiƙhil Islami, Farhange Fiƙh, juzu'i na 3, shafi na 593.
  29. ↑ Makarim Shirazi, Da'iratul Ma'arif Fiƙh Muƙaran, shafi na 357.
  30. ↑ Mu'assase Da'iratul Ma'arifi Fiƙhil Islami, Farhange Fiƙh, juzu'i na 3, shafi na 72.
  31. ↑ Mu'assase Da'iratul Ma'arifi Fiƙhil Islami, Farhange Fiƙh, juzu'i na 3, shafi na 71.
  32. ↑ Mu'assase Da'iratul Ma'arifi Fiƙhil Islami, Farhange Fiƙh, juzu'i na 3, shafi na 72.
  33. ↑ Mu'assase Da'iratul Ma'arifi Fiƙhil Islami, Farhange Fiƙh, juzu'i na 3, shafi na 593-594.
  34. ↑ Mu'assase Da'iratul Ma'arifi Fiƙhil Islami Farhange Fiƙh, juzu'i na 3, shafi na 594.
  35. ↑ Makarim Shirazi, Da'iratul Ma'arif Fiƙh Muƙaran, shafi na 175.
  36. ↑ Mu'assase Da'iratul Ma'arifi Fiƙhil Islami, Farhange Fiƙh, juzu'i na 3, shafi na 430.
  37. ↑ Mu'assase Da'iratul Ma'arifi Fiƙhil Islami, Farhange Fiƙh, juzu'i na 3, shafi na 593.
  38. ↑ Mu'assase Da'iratul Ma'arifi Fiƙhil Islami, Farhange Fiƙh, juzu'i na 3, shafi na 430.
  39. ↑ Mu'assase Da'iratul Ma'arifi Fiƙhil Islami, Farhange Fiƙh, juzu'i na 3, shafi na 430.
  40. ↑ Mu'assase Da'iratul Ma'arifi Fiƙhil Islami, Farhange Fiƙh, juzu'i na 3, shafi na 430.
  41. ↑ Mu'assase Da'iratul Ma'arifi Fiƙhil Islami, Farhange Fiƙh, juzu'i na 3, shafi na 430.
  42. ↑ Naraqi, Anisul Mujtahidin, juzu'i na 1, shafi na 266;Mu'assase Da'iratul Ma'arifi Fiƙhil Islami, Farhange Fiƙh, juzu'i na 3, shafi na 271.
  43. ↑ Mamaƙani, Miƙbasul Hidaya, juzu'i na 1, shafi na 338.
  44. ↑ Mu'assase Da'iratul Ma'arifi Fiƙhil Islami, Farhange Fiƙh, juzu'i na 3, shafi na 269; Jannati Shahrudi, Manabi'e Ijtihad, shafi na 168.
  45. ↑ Mu'assase Da'iratul Ma'arifi Fiƙhil Islami, Farhange Fiƙh, juzu'i na 3, shafi na 273.
  46. ↑ Sadar, Nihayatud ad-Diraya, shafi na 224; Mamaƙani, Miƙbasul Hidaya, juzu'i na 1, shafi na 386.
  47. ↑ Mamaƙani, Miƙbasul Hidaya, juzu'i na 1, shafi na 398.
  48. ↑ Subhani, Usulul Hadis, shafi na 95.
  49. ↑ Domin neman ƙarin bayani ku koma zuwa ga: Shahidus Sani, Al-Bidaya fi Ilmid ad-Diraya, shafi na 26 ta 39; Jannati Shahrudi, Manabi'e Ijtihad, shafi na 169-170.
  50. ↑ Hashimi Shahrudi, «Maktabe Fiƙhi Ahlil Bait (A.S),» shafi na 34-35.
  51. ↑ Hashimi Shahrudi, «Maktabe Fiƙhi Ahlil Bait (A.S),» shafi na 34-35.
  52. ↑ Domin neman ƙarin bayani ko koma ga: Ibn Sa'ad, Attaƙatul Kubra, juzu'i na 8, shafi na 11.
  53. ↑ Kashi, Ikhtiyar Ma'rifatir ar-Rijal, juzu'i na 1, shafi na 271.
  54. ↑ Taƙiyud ad-Din Hilli, Ar-Rijal, shafi na 213; Tafreshi, Naƙdur ar-Rijal, juzu'i na 3, shafi na 142.
  55. ↑ Kashi, Ikhtiyar Ma'rifatir ar-Rijal, juzu'i na 1, shafi na 184-185.
  56. ↑ Astarabadi, Manhajul Maƙal, juzu'i na 2, shafi na 377-381.
  57. ↑ Husaini Hilli, Zubdatul Aƙwal, shafi na 83.
  58. ↑ Tafreshi, Naqd ar-Rijal, juzu'i na 4, shafi na 72; Mamaƙani, Tanqih al-Maqal, juzu'i na 2, sashe na biyu, shafi na 42.
  59. ↑ Khuyi, Mu'ujamu Rijalil Hadis, juzu'i na 22, shafi na 47.
  60. ↑ Mamaƙani, Tanƙihul Maƙal, juzu'i na 2, sashe na biyu, shafi na 117.
  61. ↑ Barƙi, Ar-Rijal, shafi na 61.
  62. ↑ Ɗusi, Rijaluɗ Ɗusi, shafi na 99.
  63. ↑ Shushtari, Ƙamusur Rijal, juzu'i na 12, Al-Alƙabul Mansuba, shafi na 313.
  64. ↑ Kashi, Ikhtiyar Ma'rifatir ar-Rijal,, juzu'i na 2, shafi na 455-458.
  65. ↑ Kashi, Ikhtiyar Ma'rifatir ar-Rijal, juzu'i na 1, shafi na 336.
  66. ↑ Khuyi, Mu'ujam Rijalil Hadis, juzu'i na 9, shafi na 138.
  67. ↑ Ɗusi, Rijaluɗ Ɗusi, shafi na 337.
  68. ↑ Namazi Shahrudi, Mustadrakat Ilmi Rijalil Hadis, juzu'i na 3, shafi na 377.
  69. ↑ Ɗusi, Rijaluɗ Ɗusi, shafi na 137.
  70. ↑ Kashi, Ikhtiyar Ma'rifatIR ar-Rijal, juzu'i na 2, shafi na 526.
  71. ↑ Najashi, Rijalun Najashi, shafi na 10; Sanad Bahrani, Buhus fi Mabadi Ilmir ar-Rijal, shafi na 58.
  72. ↑ Najashi, Rijalun Najashi, shafi na 198.
  73. ↑ Najashi, Rijalun Najashi, shafi na 13.
  74. ↑ Khuyi, Mu'ujamu Rijalil Hadis, juzu'i na 5, shafi na 122.
  75. ↑ Khuyi, Mu'ujamu Rijalil Hadis, juzu'i na 7, shafi na 223.
  76. ↑ Najashi, Rijalun Najashi, shafi na 197.
  77. ↑ Khuyi,Mu'ujamu Rijalil Hadis, juzu'i na 6, shafi na 96.
  78. ↑ Shaik Ɗusi, Al-Fihrist, shafi na 123.
  79. ↑ Mamaƙani, Tanƙihul Maƙal, juzu'i na 2, sashe na biyu, shafi na 151.
  80. ↑ Najashi, Rijalun Najashi shafi na 326.
  81. ↑ Mamaƙani, Tanƙihul Maƙal, juzu'i na 2, sashe na biyu, shafi na 178.
  82. ↑ Allama Hilli, Ar-Rijal, shafi na 49.
  83. ↑ Tafreshi, Naƙdur ar-Rijal, juzu'i na 4, shafi na 223-226.
  84. ↑ Shaik Ɗusi, Rijaluɗ Ɗusi, shafi na 388.
  85. ↑ Mamaƙani, Tanƙihul Maƙal, juzu'i na 2, sashe na biyu, shafi na 9.
  86. ↑ Shaik Ɗusi, Rijaluɗ Ɗusi, shafi na 387.
  87. ↑ Sheikh Ɗusi, Rijaluɗ-Ɗusi, shafi na 388.
  88. ↑ Allama Hilli, Ar-Rijal, shafi na 12.
  89. ↑ Shaik Ɗusi, Al-Fihrist, shafi na 408.
  90. ↑ Khuyi, Mu'ujamu Rijalil Hadis, juzu'i na 3, shafi na 149.
  91. ↑ Mar'i, Muntaha Maƙal, shafi na 191.
  92. ↑ Don ƙarin bayani duba: Hashim, Ɗabaƙatur Ruwat, shafi na 125.
  93. ↑ Ƙummi, Muntaha Amal, juzu'i na 3, shafi na 2147–2148; Musawi Khalkhali, Al-Hakimiyya fil Islam, shafi na 390; Hamedniya, Daulatyar, shafi na 99.
  94. ↑ Musawi Khalkhali, Al-Hakimiyya fil Islam, shafi na 390.
  95. ↑ Rafi'i, Zindagi A'imme, shafi na 323.
  96. ↑ Musawi Khalkhali, Al-Hakimiyya fil Islam, shafi na 390; Hamedniya, Daulatyar, shafi na 99.
  97. ↑ Mu'assase Da'iratul Ma'arifi Fiƙhil Islami, Farhange Fiƙh, juzu'i na 3, shafi na 593.
  98. ↑ Mu'assase Da'iratul Ma'arifi Fiƙhil Islami, Farhange Fiƙh, juzu'i na 3, shafi na 593.

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