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Daƙiƙa:Umarni Da Kyakkyawa Da Hani Da Munkari

Ƙara hanyoyin mahaɗar
Daga wikishia

Umarni da kyakkyawa da hani da mummuna, (Larabci: الأمر بالمعروف والنهي عن المنكر) yana nufin tilasta aikata kyawawan ayyuka da hana munana da zunubi. Haƙiƙa wannan aiki yana daga mafi muhimmancin ayyukan wajibi na addini, Kur'ani da riwaya sun ƙarfafa wannan aiki, bisa ra'ayin malaman fiƙihu na Shi'a, umarni da kyakkkyawa da hani da munkari yana daga wajibi kifa'i; ma'ana idan wasu jama'a suka yi sun ɗauke wajabcinsa kan saura waɗanda ba su yi ba, umarni da kyakkyawa da hani da mummuna a mahangar Shi'a imamiyya yana daga furu'ud-dini (Rassan addini); amma a wasu firƙoƙin Muslunci kamar Mu'utazila da Zaidiyya, suna lissafa shi na biyar cikin jerin asalan aƙida.

Malaman fiƙihu sun yi bayanin sharuɗɗa huɗu waɗanda sai an same su ake gabatar da umarni da kyakkyawa da hani da mummuna: Dole wanda zai yi wannan aiki ya zama ya san mene ne umarni da kyakkyawa da hani da munkari; dole ya zama akwai tsammanin tasiri idan aka yi; dole ya fahimci cewa mutumin da ya aikata munkari yana da niyyar maimaita shi, dole ne ya zama yin umarni da kyakkyawa da hani da mummuna ba zai janyowa masa cutuwa ba, ko jawo wa muminai cutuwa ga ransu, dukiya da mutuncinsu.

Malamai sun yi bayanin marhaloli uku na umarni da kyakkyawa da hani da mummuna: Inkarin a zuciya da nuna damuwa ba tare da magana ba, yana daga marhala ta farko, idan ya zamanto wannan hanya da salo ba su tasiri ba, wajibi ne ayi amfani da hanyar magana, idan ita ma hanyar magana ba ta yi tasiri ba, to sai a tsallaka marhalar ɗaukar mataki a aikace; Na'am game da marhaloli na gaba da waɗanda suke buƙatar ɗaukar mataki a aikace, an ce wajibi ne gabanin ɗaukar waɗannan matakai a nemi izini daga Imami ko na'ibinsa.

Muhimmanci

Umarni da kyakkyawa da hani da munkari yana cikin mafi girman ayyukan wajibi na addini[1] waɗanda cikin riwayoyin Imamai Ma'asumai aka jaddada muhimmancinsu.[2] A cikin litattafan fiƙihu an ware sashe na musamman game da umarni da kyakkyawa da hani da munkari.[3] Cikin littafin Al-Lum'atud Dimashƙiyya an ware sashe mai cin gashin kansa game da umarni da kyakkyawa da hani da munkari a wutsiyar bahasosin Kitabul Jihad.[4] Cikin litattafan hadisi misalin Kitabul Al-Kafi nan ma akwai sashe na musamman wanda cikinsa aka tattaro riwayoyi da suke magana kan umarni kyakkyawa da hani da munkari.[5] Hurrul Amili, babban malamin hadisi da fiƙihu a gun Shi'a, ya keɓance sashe guda da ya ƙunshi wannan batu a littafinsa mai suna Wasa'ilush Shi'a, ya kuma tattaro take 41 cikin riwayoyi daban-daban game da hukunce-hukunce, dokoki da sharuɗɗan umarni da kyakkyawa da hani munkari.[6] Cikin litattafan aƙida nan ma an lissafa umarni da kyakkyawa da hani da munkari cikin nau'in luɗufi da ni'ima.[7] Sannan malamai sun yi bahasi da bincike game da kasancewar umarni da kyakkyawa da hani da munkari a matsayin wajibi na hankali ko dai na shari'a.[8]

Cikin ayoyin Kur'ani magana ta zo game da umarni da kyakkyawa da hani da munkari.[9] Cikin ba'arin ayoyi an bayyana shi matsayin aiki na musamman da Allah ya umarci al'ummar Annabi (S.A.W) da ya zo kusa da aƙidu misalin imani da Allah da ranar alƙiyama ko ayyuka kamar sallah da zakka.[10] Haka kuma an naƙalto daga Imam Ali (A.S) cewa baki ɗayan ayyuka na kwarai hatta jihadi cikin tafarkin Allah, idan aka kwatanta su da umarni da kyakkyawa da hani da mummuna kamar misalin misalin kwatankwacin ruwan miyau (Ruwan baki) ne da ruwan teku.[11] Cikin wata riwayar daban da aka naƙalto daga Imam Sadiƙ (A.S) game da muhimmancin umarni da kyakkyawa da hani da munkari, an ba da rahoto cewa da shi ne sauran ayyuka suke tsayuwa, albarkacinsa ne hanyoyi suke aminta, aiki da cinikayya suke halatta kuma haƙƙoƙin mutane suke laminta da tabbatuwa, ƙasa take rayuwa kuma ake samun damar ɗaukar fansa daga maƙiyi.[12]

A jihar Kano da take arewacin Najeriya, an kafa hukumar Hisba domin aiwatar da umarni da Kyakkyawa da hani da munkari kan tsarin addini da al'ada. Lallai hakan yana da tushe da dokar jihar Kano da kuma goyan bayan al'umma.[13]

Bayani Na Fiƙihu

Amru Bil Ma'aruf (Umarni da kyakkyawa) yana nufin tilasta mutane aikata ayyuka na gari na shari'a, Annahayu Anil Munkar (Hani da munkari): yana da ma'anar hana su aikata miyagun ayyuka da zunubai.[14] Umarni ko ko tilastawa da hanawa ya faɗaɗu daga taƙaituwa da kasancewa a iya fatar harshe ko waninsa, yana ma iya kasancewa ta hanyar aiki.[15]

Sayyid Ali Sistani, daga maraji'an taƙlidi, game da ma'anar Ma'aruf yana cewa yana nufin aiki na gari wanda hankali ke fahimtar kyawunsa, ko kuma shari'u ya fahimtar da mutum kyawunsa.[16]

Malaman fiƙihu misalin Muhaƙƙiƙ Hilli da Allama Hilli sun daɗa wani ƙaidi da dabaibayi kan wannan bayani, inda suka cewa: Ma'aruf shi ne duk wani aiki na ƙwarai wanda daɗi kan kyawunsa ana bayyana mai aikata shi a mastsayin mutum na ƙwarai. Shi kuma Munkari, shi ne duk wani aiki mara kyawu wanda daɗi kan munanarsa, ana bayyana mai aikata shi a matsayin mutumin banza.[17]

Hukunci Na Fiƙihu

Muhammad Hassan Najafi Wanda aka fi sani da Sahibul jawahir:
Daga cikin manyan matakai mafi girma, mafi kyau, kuma mafi ƙarfi na yin umurni da kyakkyawa da hani daga mummuna, musamman ma a tsakanin shugabannin addini, shi ne su siffantu da kyawawan halaye – na wajibi ne ko mustahabbi – a jikinsu, su kuma nesantu da munanan halaye – ko haramun ne ko makaruhi – daga jikinsu. Su cika kansu da kyawawan ɗabi'u kuma su tsarkake kansu daga munanan ɗabi'u. Irin wannan aiki yana jawo mutane su aikata alheri kuma su guji haramun; musamman idan aka haɗa da nasiha mai kyau, ƙarfafa gwiwa, da gargaɗi. Domin ko wane matsayi yana da kalmomin da suka dace da shi, kuma ko wane ciwo yana da maganinsa na musamman. Kuma maganin ruhi da hankali ya fi matuƙar girma fiye da maganin jiki

[18]

Bisa ra'ayin malaman fiƙihu na Shi'a umarni da kyakkyawa da hani munkari yana daga cikin ayyuka na wajibi a shari'a.[19] Ba'arin malamai sun lissafa shi cikin laruran addini sun ce idan wani cikin sani ya yi inkarin kasancewarsa wajibi, to ya kafirta daga Muslunci.[20] Haka kuma malaman fiƙihu sun tafi kan cewa idan umarni da kyakkyawa ya zamanto a cikin al'amura na mustahabbi, hani da munkari a cikin al'amura na makaruhi, umarni da kyakkyawa da hani da munkari zai kasance mustahabbi.[21]

Umarni Da Kyakkyawa Da Hani Da Munkari Wajibi Kifa'i Ne Ko Aini?

Akwai saɓani tsakanin malamai cikin kasancewar umarni da kyakkyawa da hani da munkari wajibi kifa'i ko wajibi aini.[22] Da yawa-yawan malaman fiƙihu sun lissafa shi cikin wajibi kifa'i, idan wasu jama'a suka yi sun ɗaukewa saura.[23] A cewar Shahidus Sani, manufar shari'a daga umarni da kyakkyawa da hani da munkari shi ne aikata kyakkyawa da rashin aikata munkari, saboda haka wannan aiki ba a ayyana wani wanda yake wuyansa ba, bari dai ya hau kan baki ɗayan mukallafai, idan wasu mukallafai suka yi to yana sauka daga kan sauran.[24]

Wasu malaman fiƙihun Shi'a kamar Shaik Ɗusi a cikin littafin An-Nihaya,[25] Ibn Hamza a cikin Al-Wasila[26] da Muhaƙƙiƙ Karki[27] sun lissafa umarni da kyakkyawa da hani da munkari a matsayin wajibi aini.

Shin Umarni Da Kyakkyawa Da Hani Da Munkari Wajibi Ne Na Hankali Ko Na Shari'a?

Malaman Shi'a sun yi saɓani cikin kasancewarsa wajibi na hankali ko na wajibi na shari'a.[28] Mafi yawan malaman fiƙihu da aƙida na Shi'a suna da ra'ayin kasancewarsa wajibi na shari'a, kuma sun jingina da dalilai daga ayoyin kur'ani da riwayoyi mutawatirai daga Imamai Ma'asumai (A.S) da ijma'i.[29] Wasu kuma daga malamai sun zaɓi kasancewarsa wajibi na hankali kuma sun kafa hujja kamar haka:

  • Ya kasance daga ƙa'idar luɗufi: Umarni da kyakkyawa da hani da munkari, kasancewa yana kusanta bawa zuwa ɗa'a ga Allah, zai zama daga luɗufi kenan, shi kuma luɗufi a hankalce wajibi kan Allah, saboda haka sanya hukuncin wajabcin yin umarni da kyakkyawa da hani da munkari zai zama wajibi a wurin Allah.[30]
  • Barin umarni da kyakkyawa da hani da munkari yana iya jawo cutuwa a duniya da lahira, shi kuma tunkuɗe cutuwa a hankalce wajibi ne. Saboda haka ture cutuwa da take faruwa daga barin yin umarni da kyakkyawa da hani da munkari wajibi ce a hankalce.[31]

Sharuɗɗan Umarni Da Kyakkyawa Da Hani Munkari

Kan asasin fatawowin malamai umarni da kyakkyawa da hani da munkari yana da wasu sharuɗɗa, a halin kammaluwar waɗannan sharuɗɗa umarni da kyakkyawa da hani da munkari yana wajaba:[32]

  • Wajibi ga wanda zai umarni da kyakkyawa da hani da munkari ya zama yana da sani da fahimta game da su a mahangar shari'a;
  • Dole ya zama akwai tsammanin tasiri ga wanda ake umarta da hanawa
  • Dole ya fahimci cewa wanda ya aikata munkari yana da niyyar maimaitawa, idan aka fahimci cewa ya yi nadama kuma ba shi da niyyar maimaitawa to ba wajibi bane a umarce da kyakkyawa ko hana shi munkari;
  • Dole ne ya zama yin umarni da kyakkyawa da hani da mummuna ba zai jawo wa mai yi da sauran muminai illatuwa ta rai, dukiya da mutuncinsu ba, idan ya zama akwai tsammanin illatuwa ba wajibi ba ne.[33]

Matakai Da Marhalolin Umarni Da Kyakkyawa Da Hani Da Munkari

Malamai sun ambaci wasu marhaloli da matakai ga umarni da kyakkyawa da hani da munkari, kuma sun tafi kan ra'ayin cewa wajibi ne cikin wannan aiki a kiyaye bin matakai daki-daki mataki-mataki:[34]

Inkarin Munkari A Zuciya

Inkari na zuciya yana cikin mataki da marhala ta farko cikin umarni da kyakkyawa da hani da munkari.[35] Ma'ana idan mai umarni da kyakkyawa da hani da mummuna yana bayyana rashin jin daɗinsa da ƙyamar aikata munkari ta hanyoyi kamar: nuna fushi a fuska, runtse idanu, turɓune fuska da juya baya, janye jiki ko yanke alaƙa.[36]

Umarni Da Hani Na Fatar Harshe

Marhala da mataki na biyu, shi ne amfani da harshe cikin umarni da kyakkyawa da hani da munkari.[37] Ma'ana idan marhala ta farko ba ta yi tasiri ba, wajibi ne a yi amfani da harshe cikin umarni da hani;[38] Za a fara ne da yin wa'azi da nasiha, idan aka dace wannan hanya ta yi tasiri to ya wadatar bai halatta ba a tsallaka marhala ta gaba da ita ba.[39]

Matakai Na Aiki Da Kuma Amfani Da Ƙarfi

Matakai na aiki da kuma amfani da ƙarfi domin hana aikata munkari, ita ce marhala ta uku daga marhalolin umarni da kyakkyawa da hani da munkari.[40] Idan ya zamana marhala da farko da ta biyu ba su yi tasiri ba, to za a tsallaka wannan marhala tare da kiyaye matakai daki-daki, daga mataki mafi rauni zuwa mafi tsanani.[41]

Abin nufi daga matakai na aiki shi ne wasu hanyoyi ne da ake bi na aiki misalin duka, matsin lamba, tsarewa da dai misalsalansu, amma bai kamata ya kai matakin da zai jawo karya mutum ko nakasa wata gaɓa ko ji masa ciwo ba, ko kuma mu ce matakai na aiki bai kamata su kasance da yanayin da za su jawo biyan diyya ko yin ƙisasi.[42]

Jikkatawa Da Kisa, Basa Halatta Sai Dai Izinin Imami Ko Na'ibinsa

Bisa ra'ayin masshur malaman Shi'a, cikin umarni da kyakkyawa da hani da munkari ba ya halatta a jikkata mutum ko kashe shi, sai dai idan an samu izinin Imami ko ns'ibinsa.[43] Wasu daga malaman fiƙihu suna cewa ma'anar na'ibin Imami a lokacin gaiba, shi ne malamin fiƙihu da ya cika sharuɗɗa.[44]

Sahibul Jawahir, malamin fiƙihu a ƙarni na 13 hijira ƙamari, yana cewa idan ya zamana kisa da jikkatawa cikin yin umarni da kyakkyawa da hani da munkari ya halatta ga baki ɗayan mukallafai. Lallai to zai haifar da babbar ɓarna, da zama kara zube ba doka da oda cikin addinin Muslunci.[45]

Bambanci Tsakanin Umarni Da Kyakkyawa Da Hani Da Munkari Tare da Nusantar Da Jahili

Kuma ku duba: Nusantar Da Jahili

An yi bayanin bambanci tsakanin umarni da kyakkyawa da hani da munkari tare da nusantar da jahili kamar haka: nusantarwa yana ba da ma'ana ne a wurin da mutumin da yake jahiltar maudu'i da hukunci; amma a cikin umarni da kyakkyawa da hani da munkari mai aikata su ya san hukunci da maudu'i. Misali, a wurin da mutum bai san cewa shan giya haramun ba ne, ko kuma ya san cewa haramun ne, amma bai san cewa wannan ruwan da yake gabansa giya ne ba, to ankarar da misalin wannan mutumi da fahimtar da shi da hana shi yana daga babin nusantar da jahili; amma idan ya zamanto cewa ya san cewa shan giya haramun ne kuma ya san cewa wannan ruwa da yake gabansa giya ce, to hana shi sha yana daga babin hani da munkari.[46]

Umarni Da Kyakkyawa Da Hani Da Munkari A Wurin Sauran Firƙoƙi

Umarni da kyakkyawa da hani da munkari yana cikin asalai biyar na Mu'utazilawa.[47] Sun yi imani cewa wajibi ne kan duk wani musulmi yin umarni da kyakkyawa da hani da mummuna kan kafiri da fasiƙi.[48] An ce Zaidiyya suma kamar dai Mu'utazilawa, sun yi imani da shi a cikin asalai biyar na aƙidarsu;[49] Ana cewa Zaidu Bin Ali, jagora na farko a firƙar Zaidiyya, ya gina yunƙurinsa ne a kan asasin umarni da kyakkyawa da hani da munkari.[50] Sai dai cewa su kuma Shi'a imamiyya suna lissafa shi cikin furu'ud-dini (Rassan addini).[51]

Kuma Ku Duba

Bayanin kula

  1. ↑ Nouri Hamedani, Amre Bi Ma'aruf Wa Nahaye Az Maunkar, 1377, shafi na 21.
  2. ↑ Misali, duba Hurr Amili, Wasa’il al-Shi’a, 1416 AH, juzu’i na 16, shafi na 119.
  3. ↑ Misali, duba Mohaqiq Hilli, Sharay'i al-Islam, 1408 AH, juzu'i. 1, shafi. 310; Shahid Thani, Al-Rawdha al-Bahiyyah fi Sharh al-Luma'at al-Damasqiyyah, 1410 AH, juzu'i. 2, shafi. 409; Khomeini, Tahrir al-Wasilah, Cibiyar Tara da Buga Ayyukan Imam Khumaini, juzu'i. 1, shafi. 439.
  4. ↑ Shahid Sani, al-Rawda al-Bahiya fi Sharh al-Lama' al-Damashqiyyah, 1410 AH, juzu'i na 2, shafi na 409.
  5. ↑ Al-Kulaini, Al-Kafi, 1407H, juzu'i. 5, shafi na 55-60.
  6. ↑ Hurr Amili, Wasa’il al-Shi’a, 1416 AH, juzu’i. 16, shafi na 115-281.
  7. ↑ Misali, duba Fadhil Miqdad, Irshad al-Talibin il-Nahj al-Mustarshidin, 1405H, shafi na. 380.
  8. ↑ Misali, duba Allamah Hilli, Kashf al-Murad, 1437H, shafi na. 578.
  9. ↑ Misali, duba Suratul Al-Imran, ayoyi 104 da 110; Suratul Hajj, aya ta 41.
  10. ↑ Misali, duba Suratul Al-Imran, ayoyi 104 da 110; Suratul Hajj, aya ta 41.
  11. ↑ Nahjul-Balagha, Tas'hihu Subhi Saleh, Hikmat 374, shafi. 542.
  12. ↑ Hurr Amili, Wasa’il al-Shi’a, 1416 AH, juzu’i. 16, shafi. 119.
  13. ↑ https://www.google.com/search?q=hukumar+hizba+jihar+kano+da+uamarni+da+kyakkyawa+da+hani+da+munkari&rlz=1C1GCEA_enIR1138IR1138&sourceid=chrome&ie=UTF-8
  14. ↑ Allama Helli, Kashf al-Murad, 1437 AH, shafi na 578; Sajjadi, Farhang al-Ma'arif al-Islami, juzu'i. 1, shafi na 297-298.
  15. ↑ Fazel Moqdad, Irshad al-Talbeen Ila Nahj al-Mustarshdin, shafi. 380.
  16. ↑ Hosseini Sistani, "Ma'anye Ma'aruf Wa Munkar", shafin yanar gizo na ofishin Marja Sayyid Ali Hosseini Sistani.
  17. ↑ Misali, duba Mohaqiq Hilli, Sharay' al-Islam, juzu'i. 1, shafi. 310; Allama Hilli, Tazkirat al-Fuqaha', 1414 AH, juzu'i. 9, shafi. 437.
  18. ↑ Najafi, Jawahirul Kalam,, 1404 AH, juzu'i. 21, shafi. 382-383
  19. ↑ Misali, duba Shahid Thani, Al-Rawdha Al-BahiyyahFi Sharhi Al-Lama’at Al-Demasqiyyah, 1410 AH, juzu'i na 2, shafi na 413; Najafi, Jawaher Al-Kalam, 1404 AH, juzu'i na 21, shafi na 363; Imam Khomeini, Tahrir Al-Wasilah, Cibiyar Tattara da Buga Ayyukan Imam Khomeini, juzu'i na 1, shafi na 439.
  20. ↑ Imam Khomeini, Tahrir al-Wasilah, Cibiyar Tattara da Buga Ayyukan Imam Khomeini, Juzu'i na 1, shafi na 439.
  21. ↑ Najafi, Jawaher al-Kalam, 1404 AH, juzu'i na 21, shafi na 363-365; Imam Khomeini, Tahrir al-Wasilah, Cibiyar Tattara da Buga Ayyukan Imam Khomeini, juzu'i na 1, shafi na 440.
  22. ↑ Allamah Hilli, Tazkirat al-Fujha, 1414 AH, juzu'i. 9, shafi. 442.
  23. ↑ Misali, duba Mohaqiq Helli, Shara’i'ul al-Islam, 1408H, juzu'i. 1, shafi. 310; Shahid Thani, Masalak al-Afham, 1413 AH, juzu'i. 3, shafi. 101; Shahid Thani, Al-Rawdha al-Bahiyyah fi Sharh al-Luma’at al-Damashqiyya, 1410 AH, juzu'i. 2, shafi. 413; Imam Khumaini, Tahrir al-Wasilah, Cibiyar Tara da Buga Ayyukan Imam Khumaini, juzu'i. 1, shafi. 439.
  24. ↑ Shahid Thani, Masalak al-Afham, 1413 AH, juzu'i. 3, shafi. 101.
  25. ↑ Sheikh Tusi, Al-Nahiya, 1400 AH, shafi. 299.
  26. ↑ Ibn Hamza, Al-Wasilah, shafi. 207.
  27. ↑ Mohaghegh Karki, Jame Al-Maqased, 1414 AH, juzu'i na 3, shafi na 485.
  28. ↑ Allameh Hilli, Kashf al-Morad, 1437 AH, shafi. 578; Allameh Hali, Tazkirah al-Fuqaha, 1414 AH, juzu'i. 9, shafi. 441.
  29. ↑ Sheikh Tusi, Al-Iqtisad, shafi. 146; Hilli, Kitab al-Sara'ir, 1410 AH, juzu'i. 2, shafi na 21-22.
  30. ↑ Fazel Moqdad, Irshad al-Talbin Ila Nahj al-Mustarshidin, 1405 AH, shafi. 380.
  31. ↑ Sheikh Tusi, Al-Iqtisad, shafi. 147.
  32. ↑ Misali, duba Allamah Hilli, Tazkirat al-Fuqha, 1414H, juzu'i. 9, shafi na 442-443.
  33. ↑ Hilli, Al-Saraer, juzu'i. 2, shafi. 23; Tazkira al-Fuqaha, 1414 AH, juzu'i. 9, ku. 443; Shahid Sani, al-Rawda al-Bahiya fi Sharh al-Lama' al-Damashqiyyah, 1410 AH, juzu'i na 2, shafi na 414-415; Mohaghegh Karki, Jame al-Maqased, 1414 AH, juzu'i na 3, shafi.486; Imam Khumaini, Tahrir al-Wasila, Cibiyar Gyara da Buga Ayyukan Imam Khumaini, Juzu'i na 1, shafi na 442-448.
  34. ↑ Imam Khomeini, Tahrir al-Wasilah, Cibiyar Tattara da Buga Ayyukan Imam Khomeini, juzu'i na 1, shafi na 453; Nouri Hamedani, Amre Bi Ma'aruf Wa Nahaye Az Munkar, 1998, shafi na 281.
  35. ↑ Allameh Hilli, Tazkirah al-Fuqaha, 1414 AH, juzu'i. 9, shafi. 443; Shahid Sani, al-Rawda al-Bahiya fi Sharh al-Lum'a al-Damashqiyyah, 1410 AH, juzu’i na 2, shafi:416; Najafi, Jawahirul Kalam, 1404 AH, juzu'i na 21, shafi na 374.
  36. ↑ Imam Khomeini, Tahrir al-Wasilah, Cibiyar Tattara da Buga Ayyukan Imam Khomeini, Juzu'i na 1, shafi na 453.
  37. ↑ Allama Helli, Tazkirat al-Fuqaha, 1414 AH, juzu'i. 9, shafi. 444; Shahid Thani, al-Rawdha al-Bahiyyah fi Sharh al-Luma’at al-Damashqiyyah, 1410 AH, vol. 2, shafi. 416; Najafi, Jawaher al-Kalam, 1404 AH, juzu'i. 21, shafi. 374; Imam Khumaini, Tahrir al-Wasilah, Cibiyar Tara da Buga Ayyukan Imam Khumaini, juzu'i. 1, shafi. 454.
  38. ↑ Allama Helli, Tazkirat al-Fuqaha, 1414 AH, juzu'i. 9, shafi. 444
  39. ↑ Allama Helli, Tazkirat al-Fuqaha, 1414 AH, juzu'i. 9, shafi. 444; Imam Khumaini, Tahrir al-Wasilah, Cibiyar Tattaunawa da Buga Ayyukan Imam Khumaini, juzu'i. 1, shafi. 454.
  40. ↑ Allama Helli, Tazkirat al-Fuqha, 1414 AH, juzu'i. 9, shafi. 443; Shahid Thani, al-Rawdha al-Bahiyyah fi Sharh al-Luma’at al-Damashqiyyah, 1410 AH, juzu'i. 2, shafi. 416; Najafi, Jawaher al-Kalam, 1404 AH, juzu'i. 21, shafi. 374; Imam Khumaini, Tahrir al-Wasilah, Cibiyar Tara da Buga Ayyukan Imam Khumaini, juzu'i. 1, shafi. 456.
  41. ↑ Allama Helli, Tazkirat al-Fuqaha, 1414 AH, juzu'i. 9, shafi. 443; Shahid Thani, al-Rawdha al-Bahiyyah fi Sharh al-Luma’at al-Damashqiyyah, 1410 AH, juzu'i. 2, shafi. 416; Najafi, Jawaher al-Kalam, 1404 AH, juzu'i. 21, shafi. 374; Imam Khumaini, Tahrir al-Wasilah, Cibiyar Tara da Buga Ayyukan Imam Khumaini, juzu'i. 1, shafi. 456.
  42. ↑ Husiani Sistani، «مراتب امر به معروف و نهی از منکر»،Adireshin Yanar Gizo na Hukuma na Ofishin Marja'i Ayatollah Sayyid Ali Hosseini Sistani
  43. ↑ Shahid Thani, Masalak al-Afham, 1413 AH, juzu'i. 3, ku. 105; Najafi, Jawaher al-Kalam, 1404 AH, juzu'i. 21, ku. 383.
  44. ↑ Shahid Thani, Masalak al-Afham, 1413 AH, juzu'i na 3, shafi na 105; Imam Khomeini, Tahrir al-Wasilah, Cibiyar Tattara da Buga Ayyukan Imam Khomeini, juzu'i na 1, shafi na 458.
  45. ↑ Najafi, Jawaher al-Kalam, 1404 AH, juzu'i. 21, ku. 383.
  46. ↑ Khoi, Mausu'eh Al-Imam Al-Khoei , Imam Al-Khoei Foundation, juzu'i. 4, shafi. 343.
  47. ↑ Mashkoor, Farhange Feraq Islami, shafi na 417-418.
  48. ↑ Mashkoor, Farhange Feraq Islami, shafi na 417-418.
  49. ↑ Aghajani Qannad, “DarAmadae Bar Barrasi Tadbiqi Amre Be Ama'aruf Wa Nahaye Az Munkar Az Didgahe Muutazileh Wa Digare Feraq Islami (1),” shafi na 38.
  50. ↑ Aghajani Qannad, “DarAmadae Bar Barrasi Tadbiqi Amre Be Ama'aruf Wa Nahaye Az Munkar Az Didgahe Muutazileh Wa Digare Feraq Islami (1),” shafi na 42.
  51. ↑ Motahari, Majmu'eh Asar, 2011, juzu'i. 26, shafi na 257.

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