Falalolin Imam Ali (A.S)

Daga wikishia

Falalolin Imam Ali (A.S) (Larabci: فضائل الإمام علي (ع)) wasu halaye ne da siffofi na Amirul muminin Ali (A.S), Imamin na farko a wurin ƴan shi'a, waɗannan falaloli ne na sa an yi ishara kan su cikin kur'ani da riwayoyi da abubuwan da suka faru a tarihi. An naƙalto daga Annabin muslunci (S.A.W) cewa ba za a iya ƙidaya dukkanin falalolin Imam Ali (A.S) ba, bisa wata riwaya daban an yi bayani game da shi cewa rubuta falalolinsa, saurarensu, da kallonsu wani nau'i ne daga ibada, kuma yana sanya a gafarta zunubai.

Falalolin Imam Ali (A.S) sun kasu rukuni biyu: keɓantattun falaloli da kuma falaloli da ya yi tarayya da Ahlul-baiti (A.S) cikinsu: ayar wilaya, ayar shira'u (ayar lailatul mabit), ayar infaƙ, hadisul ghadir, hadisul ɗairil mashwiyyi, hadisul manzilat da kyautar zobe suna daga cikin keɓantattun falaloli da Imam Ali (A.S) da ya keɓantu da su, ayar taɗhir, ayar zikri, ayar mawadda da hadis saƙlaini su kuma sun kasance daga falaloli da ya yi tarayya cikinsu da Ahlul-baiti (A.S) cikinsu.

Lokacin mulkin bani umayya sun hana faɗar falalolin Imam Ali (A.S) da yaɗa su. A lokacin wannnan gwamnati ana kashe masu naƙalto duk wata falala ta Imam Ali (A.S) ko kuma mafi ƙarancin abin da za yi musu shi ne jefa su a kurkuku. Haka nan bisa umarnin Mu'awiya ana ƙarfafa masu ƙirƙirar falalolin halifofi uku don kishiyantar falalolin Imam Ali (A.S), ba'arin malaman ahlus-sunna misalin Ibn Taimiyya shugaban ƴan salafiyya da almajiransa Ibn Kasir da Ibn ƙayyim Jauzi sun raunana ma'anonin ayoyi da hadisai da suke magana kan falalolin Imam Ali (A.S) ko kuma dai suna ma ganin cewa wannan magana ce kawai ta ƙarya. Tare da dukkanin da maƙiya suka yi cikin hana yaɗuwar falalolin Imam Ali (A.S), cikin litattafan hadisi na shi'a da ahlus-sunna an naƙalto falalolin Imam Ali (A.S) masu tarin yawa, malaman mazhabobi biyu, sun wallafa litattafai masu cin gashin kansu game da falalolin Ali ɗan Abi ɗalibi (A.S). Fada'ilul Amirul Al-muminin na Ahmad ɗan Hanbal, Khasa'isu Amirul Al-muminin na Nasa'i da Umdatul Uyuni Sihahil Al-Akhbar Fi Manaƙib Imamil Al-abrar na Ibn Biɗriƙ suna daga cikin jumlar litattafan da aka rubuta kan falalolin Imam Ali (A.S)

Meye Shi, Muhimmanci Da Rarrabawa Zuwa Rukunai

Abin da ake nufi daga falaloli, wasu siffofi ne da halaye da suke kasancewa sababi fifitar mutum kan sauran mutane.[1] saboda haka su falalolin Imam Ali (A.S)!! wasu adadin siffofi ne da halaye da ya keɓanta da su waɗanda bayaninsu ya zo cikin ayoyin kur'ani da hadisai, da naƙalin tarihi da suka kasance musabbabin fifitarsa kan sauran mutane. Cikin litattafan bahasin aƙidu na shi'a, an yi amfani da falalolinsa cikin tabbatar da imamancinsa, fifiko da halifanci.[2] an naƙalto daga Annabi (S.A.W) cewa falalolin Imam Ali (A.S) sun kai yawan da ba za a iya ƙidaice su ba.[3]ahlus-sunna suma sun sallama kan wannan magana; alal misali Ahmad ɗan Hanbal jagoran mazhabar hanbaliyya, an naƙalto daga gare shi cewa adadin falalolin da suka zo game da Ali ɗan Abi ɗalibi ba su zo kan wani mutum daga sahabbai sai shi kaɗai.[4]

Falalolin Imam Ali (A.S) rukuni biyu ne: 1.Keɓantattun falalolin ko ace hususiyoyin Imam Ali (A.S): wasu falaloli ne da suka ka keɓance shi, misalin kwanciyar da ya yi a shimfiɗar Manzon Allah (A.S) a lailatul mabit da saukar ayar shira'u game da wannan sadaukarwa da ya nuna. 2.Falalolin na tarayya: falaloli ne da ya yi tarayya da mutane biyar ko kuma dukkanin ma'asumai a cikinsu, misalin hadis saƙlaini wanda sauran Ahlul-baiti (A.S) suma ya tattaro da su, hadis kisa'i wanda ya keɓantu da mutane biyar daga Ahlul-baiti. Kan asasin riwayar da Ibn Shazan ƙummi ya naƙalto daga Annabi (S.A.W) cewa duk mutumin da ya ɗauki alƙalami ya rubuta wata falala daga falalolin Imam Ali (A.S) mala'iku za su yi ta yi masa istigfari tsawon wanzuwar wannan abu da ya rubuta, haka nan wanda ya kasa kunne ya saurari falalarsa Allah zai gafarta masa duk wani zunubi da ya aikata ta hanyar kunne, haka wanda ya kalli falalarsa za a gafarta masa duk wani zunubi da ya aikata ta hanyar idanu.[5]

Falaloli Daga Kur'ani

Falaloli da suka a kur'ani, wasu ayoyi ne da aka saukar da su game da Imam Ali (A.S) ko kuma shi ne misdaƙin da ayoyin suke magana a kansa, an naƙalto daga Ibn Abbas cewa adadin ayoyin da suka sauka game da Ali (A.S) babu wani da suka sauka kansa banda shi.[6] haka nan Ibn Abbas ya naƙalto daga Manzon Allah (A.S) cewa babu wata da ta sauko wacce cikinta akwai «یا أیها الذین آمنوا» face Ali ya kasance jagaban muminai shugabansu cikinta.[7] ya bayyana cewa ayoyi 300 ne suka sauka kan yabon Ali (A.S).[8] a cewar Sayyid Murtada Askari (Wafati: 2007m) masana sira daga ƴan shi'a sun bayyana cewa dalilin da ya sanya sunan Imam Ali (A.S) bai zo ƙarara ba cikin kur'ani tare da dukkanin tarin falaloli na kur'ani, haka ta faru ne domin kur'ani ya samu tsira daga jirkita ta hannun azzaluman shuwagabanni da waɗanda suka masa ruwan kibbai, saboda daga cikin dalilin da ya haifar da jirkita attaura da linjila akwai ambaton keɓantattun bayanai filla-filla ya sanya maƙiya jirkita waɗannan litattafai sakamakon waɗannan abubuwa ba su musu daɗi ba.[9] ba'ari daga falalolin Imam Ali (A.S) na kur'ani, su ne:

  • Ayar tablig: aya ta 67 suratul ma'ida wace kan asasinta an umarci Annabin muslunci (S.A.W) isar da saƙo zuwa ga mutane, idan ya yi ƙasa a gwiwa ya gaza isar da wannan saƙo, to lallai kwata-kwata bai isar da saƙon da aka aiko shi ya isar tun farkon aiko shi.[16] a cewar malaman tafsiri na shi'a da ahlus-sunna, ayar tablig ta sauka ne a ghadir khum bayan dawowar Annabi daga hajjin bankwana.[17] riwayoyin sun tabbatar da cewa dalilin suakar wannan aya ya kasance dangane da abin da ya faru a ghadir khum na shelanta halifancin Sayyidina Ali (A.S).[18]

Malaman shi'a sun tafi kan cewa ayar ikmal ta sauka ne game da waƙi'ar ghadir.[21]

  • Ayar khairul bariyya: aya ce ta 7 suratul bayyina wace ta bayyana mutanen da suka yi Imani tare da yin aiki na gari su ne mafi alherin halittu.[25] kan asasin riwayoyin shi'a da ahlus-sunna, waɗannan jama'a sun kasance Imam Ali (A.S) da ƴan shi'arsa.[26]
  • Ayar salihul muminin: aya ce ta 4 suratul tahrim wace cikinta aka bayyana cewa Allah da Ali (A.S) da Jibrilu da sauran mala'iku matsayin mataimakan Manzon Allah (S.A.W). cikin tafsirai tare da jingina da wasu riwayoyi da suka zo daga ɓangarori biyu,[27] an bayyana cewa mutum ɗaya ne salihul muminin kuma shi ne Imam Ali (A.S).[28]
  • Ayar infaƙ: aya ce ta 274 suratul baƙara. Wannan aya ta nuna cewa Allah ya tanadi lada ga mnutanen da suke ciyarwa dare da rana a bayyana da ɓoye.[29] a cewar malaman tafsiri, wannan aya ta sauka ne game da Ali (A.S) lokacin da babu abin da yake da dirhami huɗu, ya ciyar da dirhami ɗaya da dare, ɗaya da rana, ɗaya a bayyana ɗaya kuma a ɓoye.[30]
  • Ayar najwa: aya ce ta 12 suratul mujadala wace cikinta aka umarci musulmai masu dukiya kafin ganawa da Annabi (S.A.W) wajibi su fara bada sadaƙa.[31] a cewar Ɗabarsi, haƙiƙa galibin malaman tafsiri na shi'a da ahlus-sunna sun tabbatar da cewa Imam Ali (A.S) ne kaɗai wanda ya yi aiki da wannan umarni.[32]
  • Ayar wudda: aya ce ta 96 suratul Maryam bisa wannan aya Allah yana sanya soyayyar muminai cikin zukatan mutane.[33] kan asasin ba'arin riwayoyi, Annabi (S.A.W) ne ya nemi Ali ya ce: ya Allah ka sanya soyayyata cikin zukatan muminai, bayan faruwar hakan ne sai ayar wudda ta sauka.[34]
  • Ayar mubahala: aya ce ta 61 suratul alu Imran wace ta kawo bayanin abin da ya faru tsakanin Annabi (S.A.W) da kiristocin Najran, bisa abin da tafsirai suka kawo, Imam Ali (A.S) cikin wannan aya ya kasance a matsayin nafsu da ran Annabi (S.A.W).[35]
  • Ayar ulul amri: aya ce ta 59 suratul nisa'i da take umartar muminai da yin ɗa'a ga Allah da Manzon Allah (S.A.W) da ma'abota al'amari,[37] an mahangar malaman tafsiri na shi'a da ahlus-sunna wannan aya tana shiryarwa kan ismar ulul amri.[38] riwayoyi sun bayyana cewa abin da ake nufi daga ulul amri su ne imaman shi'a.[39]
  • Ayar iɗ'am: wannan aya ta bayyana cewa masu kyawunta aiki su ne waɗannan mutane da tare da cewa suna cikin tsananin buƙatar abinci sai suka fifita sadaƙar da shi ga miskini, maraya da fursuna saboda Allah.[42] bisa abin da ya zo a riwayoyi lallai wannan aya ta sauka ne dangane da sadakar da Imam Ali (A.S) da Faɗima (S)[43] suka yi, bisa abin da ya zo a hadisai sun yi azumi kwanaki uku a jere domin neman lafiyar Hasanaini (A.S). daidai lokaci da suke shirin buɗa baki a ƙarshen azumin ko wace rana tare da cewa suna halin matsananciyar yunwa sai suka kasance suna sadakar abin da za su buɗa baki da shi ga miskini, maraya da fursuna.[44]
  • Ayar Nasri: aya ce ta 62 suratul anfal, a ra'ayin Ayatullahi Nasir Makarim shirazi, duk wani mumini da ya taimaki Annabi Akram (S.A.W) yana cikin wannan aya amma kuma tare da haka babu kokwanto kan cewa mafi kammalar misdaƙin wannan aya kuma bayyanannen mutum cikinta da yafi kowa dacewa da ita shi ne Imam Ali (A.S).[47] cikin littafin Ayat wilayat dar kur'an, bayani ya zo ƙarara cewa ayar nasru ta kasance ɗaya daga falalolin Amirul muminin (A.S).[48]
  • Siraɗul mustaƙim: cikin wasu adadin riwayoyi an bayyana Ali (A.S) da wilayarsa matsayin shi ne dai siraɗul mustaƙim da aka yi maganarsa cikin kur'ani.[49]

Falaloli Na Riyawa

Falaloli na riwaya, wasu hadisai ne daga Annabi (S.A.W) da suka zo kan yabo ko falalolin Imam Ali (A.S). ba'arin waɗannan riwayoyi sun kasance misalin haka:

  • Hadis ghadir: huɗuba ce da Annabi (S.A.W) da ya yi a ghadir khum wace cikinta ya shelanta Ali (A.S) matsayin shugaban dukkanin musulmai, wannan hadisi an naƙalto shi a madogaran shi'a da ahlus-sunna.[50] kuma ana lissafa shi cikin dalilan da shi'a suka jingina da su kan tabbatar da imamanci da halifancin Sayyidina Ali (A.S).[51]
  • Hadis manzilat: riwaya ce da take bayyana cewa matsayin Imam Ali (A.S) ga a wurin Annabi (S.A.W) iri ɗaya ne da matsayin Haruna ga Musa (A.S).[52]
  • Hadis madinatil al-ilmi: wani hadisi ne da aka naƙalto daga Annabi (S.A.W) da cikinsa ya bayyana kansa matsayin birnin ilimi shi kuma Ali (A.S) matsayin kofar wannan birni.[53] Kitabul Al-ghadir ya lissafo malaman hadisi guda 21 daga ahlus-sunna da suka tabbatar da ingancin wannan hadisi.[54]
  • Hadis Yaumil Al-dar: wata riwaya ce daga Annabi Akram (S.A.W) cikin wannan hadisi ya kirawo danginsa zuwa ga Imani da da'awarsa, ci gaban wannan hadisi ya bayyana wasiyya da halifancin Imam Ali (A.S).[55] malaman ilimin aƙida na shi'a suna jingina da wannan hadisi kan tabbatar da imamancin Sayyidina Ali (A.S).[56]
  • Hadis wisaya: hadisi ne daga Annabi (S.A.W) da aka gabatar da Imam Ali (A.S) a matsayin halifan Annabi.[57] ƴan shi'a suna jingina da wannan hadisi kan tabbatar da imamancin Sayyidina Ali (A.S).[58]
  • Hadis wilaya: wani hadisi ne da aka rawaito shi daga Annabi (S.A.W)[59] wanda cikin ya tabbatar da cewa Sayyidina Ali (A.S) shi ne waliyin muminai a bayansa «عَلِیٌّ وَلِیُّ کُلِّ مُؤْمِنٍ مِنْ بَعْدِی‏» [60]ma'ana Imam Ali (A.S) shi ne majiɓancin muminai bayan Annabi, da wannan dalili ne aka tabbatar da wilayarsa da imamancinsa.[61]
  • Hadis ɗairil mashwiyyi: wata riwaya ce kan falalar Sayyidina Ali (A.S) da take bada labarin cewa Annabi (S.A.W) ya yi niyyar cin naman gashashen tsuntsu. Sai ya roƙi Allah ya turo masa wanda ya fi so su ci naman wannan tsuntsu tare da shi, sai suka ci tare da Sayyidina Ali (A.S).[62] wannan riwaya ta zo a madogaran hadisi na shi'a da ahlus-sunna.[63][63]
  • Hadis raya: wani hadisi ne da ya shahara daga Annabi Muhammad (S.A.W) game da Imam Ali (A.S) a lokacin yaƙin khaibar wanda cikinsa ya zo cewa: "Gobe zan bata tuta ga wani mutum da Allah zai buɗe ƙofar katangar shingen khaibar ta hannunsa, shi wannan mutumi yana son Allah da manzonsa suma suna son sa"[64]
  • Hadis saƙlaini: wani hadisi ne da ya shahara daga Annabi (S.A.W) game da matsayin kur'ani da Ahlul-baiti. Cikin wannan hadisi ya zo cewa: "lallai ni ina bar muku nauyayan abubuwa guda biyu, matuƙar kuka yi riƙo da su ba za ku taɓa ɓata ba: littafin Allah da tsatsona iyalan gidana".[65] wannan hadisi ya zo daga madogaran shi'a da ahlus-sunna.[66]
  • Hadis kisa'i: wani hadisi ne game da falalar mutane biyar, bisa abin da ya zo a cikin wannan hadisi wanda shi'a[67] da ahlus-sunna suka naƙalto shi.[68] ya zo cewa Annabi (S.A.W) ya lulluɓe mutane biyar daga iyalansa da wani bargo sannan ya yi addu'a yana cewa: "Ya Allah waɗannan su ne ahalin gidana, ka nesanta su daga duk wata ƙazanta ka tsarkake su".[69]
  • Hadis safina: wani hadisi da ya shahara da aka naƙalto daga Annabi (S.A.W) wanda cikinsa ya kwatanta kansa da Ahlul-baiti (A.S) da misalin jirgin Annabi Nuhu, duk wanda ya shiga wannan jirgi ya tsira, duk wanda bai shiga ba zai nutse.[70] wannan hadisi ya zo a madogaran hadisi na shi'a da ahlus-sunna.[71]
  • Hadis shajara: Annabi (S.A.W) ya ce: ni da Ali an halicce mu daga bishiya ɗaya sauran mutane kuma daga bishiyoyi daban-daban.[72] ba'arin malaman sun fassara wannan magana halittar Annabi (S.A.W) da Imam Ali (A.S) daga tushe ɗaya dalili kan daidaituwarsu cikin abubuwa biyu ma'ana wajabcin ɗa'a gare su da kuma wilaya.[73]

Hadisin Ali yana tare da gaskiya: yana daga hadisan da suka shahara daga Annabi (S.A.W) da aka bayyana cewa Imam Ali (A.S) shi ne sikeli da ma'aunin sanin gaskiya. ɗaya daga hanyoyin da aka naƙalto shi ta kasance kamar haka: "Ali yana tare da gaskiya kuma gaskiya tana tare da Ali, waɗannan abubuwa guda biyu ba za su taɓa rabuwa da juna ba har sai sun gangaro tafkin kausar wurina."[75]

  • Hadis tashbiyya: wani hadisi ne wanda cikinsa Annabi (S.A.W) ya kwatanta Ali (A.S) da sauran Annabawa cikin wasu siffofi, wannan hadisi ya zo cikin madogaran hadisi na shi'a,[76] da ahlus-sunna.[77]
  • Hadis la fata illa Ali: wannan hadisi yana bada ma'anar cewa babu wani jarumi sai Ali, bisa wasu madogarai na hadisi da tarihi, sakamakon sadaukarwa da jarumtar Imam Ali (A.S) mala'ika Jibrilu ya zo ya yi bayanin wannan yabo a lokacin yaƙin uhud.[78] an naƙalto wannan hadisi a madogaran shi'a da ahlus-sunna.[79]
  • Hadis mai rabon wuta da aljanna: wata riwaya ce daga Annabi (S.A.W) da aka bayyana cewa Ali (A.S) shi ne mai rabon wuta da aljanna.[80] wannan hadisi ya zo cikin madogaran shi'a,[81] da ahlus-sunna.[82] kuma an rawaito ta mabambantan hanyoyi daga marawaitan hadisai masu yawan gaske.
  • Hadis Khasiful An-na'ali wata magana ce daga Annabi (S.A.W) cikin bayanin matsayi da falalolin Imam Ali (A.S) kasancewar Imam Ali (A.S) daidai wannan lokaci ya shagaltu da gyaran takalmin Annabi (S.A.W) sai Annabi ya kira shi da laƙabin khasiful an-na'ali (Mai gyaran takalmi).[83]

Sauran riwayoyi da suka zo daga Annabi game da falalolin Imam Ali (A.S), daga jumlarsu misalin: "Saran Ali ranar yaƙin khandaƙ ya fifici ibadar mutum da aljan",[84] "duk wanda ya zagi Ali ni ya zaga".[85] "duk wanda ya cutawa Ali, ni ya cutaway".[86] "da soyayyar Ali ake tantance munafuki daga mumini"[87] "Ali daga gare ni yake, ni daga Ali nake"[88] "Ambaton Ali ibada ce";[89] "kallon Ali ibada ce";[90] haka nan Annabi (S.A.W) ya yi amfani da wasu laƙubba kan Imam Ali (A.S) misalin siddiƙul akbar,[91] faruƙul a'azam[92] da Abu turab,[93] duka ana lissafa su cikin falalolin Imam Ali (A.S).

Sauran Siffofi Da Hususiyoyin Sayyidina Ali (A.S)

Ba'arin abubuwa da fifiko da aka kira su da sunan Falalolin Imam Ali (A.S), su ne kamar haka:

  • Aurar Sayyida Zahara: daga cikin falaloli da ya keɓantu da su akwai aurar ƴar Annabi wanda ya faru da umarnin Allah.[94] malamai sun ce da ace babu Ali (A.S) to da babu wani mutum da zai kasance tsara gare ta da za su yi aure tare.[95]
  • Mauludul Ka'aba: mauludul ka'aba ma'ana wanda aka haifa cikin ɗakin ka'aba, magana ce game da labarin haihuwar Imam Ali (A.S) cikin ɗaƙin ka'aba, hakan wata falala ce da ta keɓantu da shi.[96]
  • Saddul Al-abwab: ma'ana toshe ƙofofi, hadisi ne da yake magana kan umarnin da Annabi (S.A.W) ya bayar bisa umarnin da ya zo gare shi daga Allah kan toshe dukkanin ƙofofin gidaje in banda ƙofar gidan Ali (A.S) a toshe bakiɗayan waɗannan ƙofofi da ake buɗe masallacin Annabi da su.[99]
  • ƴan'uwantaka da Annabi(S.A.W): tun kafin hijira zuwa madina Annabi (S.A.W) ya ƙulla ƴan'uwantaka tsakanin muhajirun, haka nan bayan hijira zuwa madina ma ya ƙara ƙulla ƴan'uwantaka tsakanin muhajirun da ansar, a duk karo biyun ya ƙulla ƴan'uwantaka tsakaninsa da Ali (A.S) ya kuma kira shi da ɗan'uwansa.[100]
  • Musulmi na farko: kan asasin imanin ƴan shi'a da ba'airn malaman ahlus-sunna, Imam Ali (A.S) shi ne farkon wanda ya fara muslunta ya yi Imani da Annabi (S.A.W).[101]
  • Isar da ayoyin bara'a: bisa rahotan da ya zo a tafsirul amsal kusan dukkanin malaman tafsiri da tarihi sun yi ittifaƙi cewa lokacin da ayoyin farkon suratul tauba suka sauka an soke duk wata yarjejeniya da alƙawari da Annabi (S.A.W) ya ƙulla tare da mushrikan makka, da farko dai Annabi (S.A.W) ya miƙa isar da wannan saƙo a hannun Abubakar domin lokacin taron aikin hajji ya je ya shelanta ga mutane; sai dai kuma daga baya ya karɓe wannan aiki daga hannun Abubakar ya bawa Ali (A.S) ya tafi ya isar da saƙon a taron aikin hajji.[102] an naƙalto wannan labari cikin madogaran ahlus-sunna.[103]
  • Kyautar zobe: wani labari ne da ya faru wanda cikinsa Imam Ali (A.S) ya yi kyautar zobensa ga talaka a halin ruku'u lokacin da ya shagaltu da sallah. Wannan waƙi'\a an rawaito ta a litattafan ahlus-sunna da shi'a.[104]
  • Dawo da rana: cikin wannan waƙi'a, albarkacin addu'a da Annabi (S.A.W) ya yi daidai lokacin da rana take faɗuwa sai ta dawo baya domin Sayyidina Ali (A.S) ya samu damar yin sallar la'asar.[105] haka nan Shaik Mufid ya naƙalto cewa a lokacin da Sayyidina Ali (A.S) ya kasance cikin ɗaya daga cikin yaƙoƙi, sai ya zamanto wasu adadin sojojin muslunci ba su samu damar yin sallar la'asar ba kan lokacinta, amma albarkacin addu'ar Sayyidina Ali (A.S) sai rana ta dawo baya suka yi sallar la'asar.[106]

Hana Yada Falalolin Ali (A.S)

Bisa rahotannin tarihi, a zamanin mulkin gwamnatocin bani umayya bisa umarnin Mu'awiya an hana naƙalto duk wata falala ta Imam Ali (A.S) da yaɗawa: a cewa Ali ɗan Muhammad Mada'ini malamin tarihi a ƙarni na uku, haƙiƙa Mu'awiya ya rubutawa wakilansa wasiƙa cewa duk wanda aka kama yana naƙaltowa falalolin Ali (A.S) da iyalansa, a kashe shi da kwace dukiyarsa.[107] haka nan kuma rawaito riwaya daga Ali, ambaton sunansa da alheri da raɗawa yara sunan Ali duk an hana.[108] Mu'awiya ya kasance yana zagin Ali, yana cewa ba zan dena wannan aiki ba har sai an dena ambaton falalarsa.[109] sai zamanin mulkin Umar ɗan Abdul-aziz kusan shekaru sittin daga baya sannan ya hana zagin Imam Ali (A.S).[110] ƙarƙashin umarnin Mu'awiya ne aka fara zagin Ali a kan mimbarori.[111] a cewar Allama Hilli (Rayuwa: 648-726. H. ƙ) a cikin littafin Kashful Al-yaƙin, sai da ta kai masoyan Imam Ali (A.S) sun dena faɗin falalarsa saboda tsoran sharrin maƙiya da mahassada. Amma tare da haka gabas da yamma ta cika da falalolinsa.[112] a cewar Muhammad Jawad Mugniyya yana cewa: umayyawa mutane ne da suka kasance suna azabtar da duk wanda ya naƙalto wata falala ko wani hadisi daga Imam Ali (A.S), sun dinga bin almajiran Imam Ali (A.S) da sahabbansa misalin Maisam Tammar, Amru ɗan hamiƙ khuza'i, Rashid hijri, Hujru ɗan udai da Kumailu ɗan ziyad ɗaya bayan ɗaya suna kashewa,[113] haka nan bisa rahotan Shaik Muhammad Abu Zahra, malami ahlus-sunna, haƙiƙa gwamnatin bani umayya ta yi muhimmin tasiri cikin ɓoyuwar ilimin Ali (A.S) da wannan dalili ne hadisai kaɗan ne aka naƙalto daga gare shi cikin litattafan ahlus-sunna.[114]

Sayyid Ali Shaharistani cikin littafin "Man'u Tadwin Al-hadis" ya rubuta cewa: mafi yawan marubutan shi'a sun yi Imani da cewa ɗaya daga cikin dalilan da ya sanya hana rubuta hadisai ya kasance ne domin hana yaɗa falalolin Imam Ali (A.S);[115] saboda cikin hadisan Annabi (S.A.W) akwai magana kan fifikon Ahlul-baiti (A.S) da cancantarsu da halifanci, wanda hakan kuma yana cin karo da manufofin bani umayya.[116]

Sanya Falalolin Sayyidina Ali (A.S) Ga Wasu Mutane Daban

Kamar yadda Ibn Abil Al-hadid ya naƙalto daga Abu Jafar Iskafi malamin aƙida mu'utazili a ƙarni na uku, haƙiƙa Mu'awiya ya umarci wasu jama'a daga sahabbai da tabi'ai su ƙirƙiri hadisai aibata Imam Ali (A.S).[117] cikin wata wasiƙa da ya aikawa wakilansa ya buƙace su su nemo duk masoyan Usman ɗan Affan sannan su kusanto da su gare su, duk wata falala da waɗannan mutane suka gaya musu game da Usman su rubuta ta su aiko masa da ita.[118] a cewar Ali ɗan Muhammad Mada'ini malamin tarihi a ƙarni na uku, mutanen sun dinga ƙirƙirar hadisai na ƙarya kan yabon Usman domin samun kuɗaɗe da kyaututtuka, an tara falaloli masu tarin yawa game da Usman.[119] da wannan ne cikin wata wasiƙa daban da Mu'awiya ya rubutawa wakilansa ya umarce su da su kira yi mutane da rawaito falalolin sahabbai da halifofi uku domin dusashe duk wani hadisin falalar Imam Ali (A.S). sai dai idan sun ƙagi kwatankwacin wannan hadisi cikin falalar halifofi uku da sauran sahabbai, ko kuma sun ƙirƙiri kishiyarsa. Mua'wiya yana ganin wannan aiki nasa matsayin wata hanya da zai ƙarfafa mulkinsa da kuma rusa tsari da hanyar Abu Turab (Ali) da mabiyansa.[120]

Inkarin Falalolin Imam Ali (A.S)

Ibn Taimiyya (Rayuwa: 666-728, h, ƙ) shugaban salafiyya yana ganin cewa wasu ba'arin hadisan falalar Imam Ali (A.S) matsayin raunana koma ƙirƙirarru.[121] haka nan almajirinsa Isma'il ɗan Amru wand aaka fi sani da Ibn Kasir damashƙi (Rayuwa: 701-774, h, ƙ) ya ce ayoyin da ake cewa an saukar da su kan sha'anin Imam Ali (A.S) shi kaɗai ba gaskiya bane, sun sauka ne game da shi da sauran sahabbai.[122] a ra'ayinsa riwayoyin da suka zo ta hanyar Ibn Abbas kan wannan magana riwayoyi ne marasa inganci.[123] haka kuma isnadin mafi yawan hadisan falalolin Imam Ali (A.S) isnadi ne rarrauna.[124]

Ibn ƙayyim Jauzi (Wafati: 751, h, ƙ) wanda shima almajirin Ibn Taimiyya ne, ya ce batun imamancin Imam Ali (A.S) a ghadr ƙum ƙarya ce kurum.[125] tare da cewa Allama Amini ya bayyana cewa an naƙalto hadisul ghadir daga madogaran shi'a da ahlus-sunna ta hanyar tawatiri.[126] haka nan Ibn Jauzi (Wafati: 597, h, ƙ) malamin ahlus-sunna a cikin littafin Al-maudu'at ya sanya ba'arin hadisan falalar Imam Ali (A.S) cikin jerin ƙagaggun hadisai.[127]

Faɗaɗa Muɗala'a

Falalolin Imam Ali (A.S) sun zo cikin litattafan hadisi na ahlus-sunna misalin sihahu sitta cikin sashe da ake kira manaƙib wa fada'il Ali bin Abi ɗalib.[128] haka nan cikin litattafai da aka rubuta su game da falalolin Ahlul-baiti (A.S) an keɓance sashe guda kan falalolin Imam Ali (A.S). malaman shi'a da ahlus-sunna sun rubuta litattafai masu zaman kansu game da falalolin Imam Al (A.S),[129] Agha buzurg tehrani cikin littafinsa Az-zari'a ya kawo sunayen litattafai guda goma sha biyar da aka rubuta game da falalolin Imam Ali (A.S), akwai misalin littafin "Nahjul Al-idala Fi Fada'il Al-Imam Amirul Al-muminin Ali bin Abi ɗalib" na Abdul Ali bin Hassan Al-liban Al-najafi,[130] da "Misbahul Al-anwar Fi Fada'il Imamil Al-abrar" na Hashim bin Muhammad.[131]

Litattafan Ahlus-sunna Game da Falalolin Ali (A.S)

  • Fada'ilu Amirul Al-muminin, na Ahmad bin Hanbal Shaibani (Wafati: 241, h, ƙ) malamin ɗaya ne daga shugabannin mazhabobi huɗu na ahlus-sunna, cikin wannan littafi nasa ya naƙalto riwayoyi guda 369 cikin falaloli da darajojin Imam Ali (A.S)[132] Ibn Hanbal cikin wannan littafi ya naƙalto taya murnar da halifa na biyu ya yi wa Imam Ali (A.S) a ranar ghadir.[133]
  • Khasa'isu Amiril Al-muminin, na Ahmad bin Sha'aibu Nasa'i (Wafati: 303, h, ƙ) malami ne na hadisi kuma shi ne ya rubuta littafin Sunanu Nasa'i, ɗaya daga sihahu sitta (Ingantattun litattafan hadisi guda shida) ya rubuta wannan littafi da harshen larabci, ya kawo magana kan matsayin da Imam Ali (A.S) yake da shi a wurin Annabi (S.A.W) da dangantakarsa ta jini tare da Annabi (S.A.W) da matsayin matarsa da ƴaƴansa.
  • Manaƙib Al-Imam Ali bin Abi ɗalib, na Ibn Magazili (Wafati:483, h, ƙ) an rubuta wannan littafi da harshen larabci, littafin ya tattaro falaloli misalin haihuwarsa a cikin ɗakin ka'aba, gabatuwarsa a muslunci, taka kafaɗar Annabi (S.A.W) don hawa saman ɗakin ka'aba da wurgo gumakan da suke kai, hadisai da ayoyi da suka game da shi.
  • Shawahid Altanzil, na Hakim Hasakani (Wafati: 490, h, ƙ) malami ahlus-sunna. Wannan littafi ya ƙunshi bahasi kan ayoyin kur'ani da suka sauka kan sha'anin Ali (A.S) da Ahalin gidan Annabi, tare da bayanin falalolin Imam Ali (A.S) da zuriyarsa.[134]

Manaƙib Ali bin Abi ɗalib, na Musa bin Mardawaihi (Wafati:410, h, ƙ), Almi'iyar Wal Al-muwazana Fi Fadlil Al-imam Amiril Al-muminin Ali bin Abi ɗalib (A.S), na Muhammad bin Abdullahi Iskafi malami mu'utazili (Wafati: 240, h, ƙ), Al-jauhara Fi Nasab Al-imam Ali Wa Alihi, na Muhammad bin Abubakar Tilmasani malamin ƙarni na bakwai, Jawahirul Fi Manaƙib Al-Imam Ali bin Abi ɗalib, na Shamsud ad-dini Ba'uni (Wafati: 871, h, ƙ), Kifatul Aɗ-ɗalib Fi Manaƙib Ali bin Abi ɗalib, na Muhammad bin Yusuf Ganji (Wafati: 658, h, ƙ), Manaƙibu Al-Imam Amirul (A.S) na Muwaffaƙ bin Ahmad Khawarzimi (Wafati: 568, h, ƙ) da Manaƙibu Murtazawi, na Mir Muhammad Salihu Tirmizi (Wafati: 1060, h, ƙ) suna daga cikin sauran litattafan da aka rubuta su game da falalar Imam Ali (A.S).

Litattafan Shi'a Game da Falalar Imam Ali (A.S)

  • Al-maratibu Fi Fada'ili Amirul Al-muminin, na Abul Al-ƙasim Bustani malami ne ɗan zaidiyya da ya rayu a ƙarni na huɗu hijira ƙamari, cikin wannan littafi ya kawo falalolin Imam Ali (A.S) har guda 450.
  • Tafdilu Amiril Al-muminin, na Shaik Mufid (Wafati: 413, h, ƙ), marubicin wannan littafi tare da jingina da hadisan shi'a da ahlus-sunna, ya tabbatar da fifikon Imam Ali (A.S) kan dukkanin Annabawa in banda Annabi Muhammad (S.A.W), an rubuta wannan littafi cikin harshen larabci an kuma tarjama shi zuwa farisanci.
  • Ar-risala Al-alawiyya Fi Fadli Amiril Al-muminin (A.S) Ala Sa'iri Al-bariyya Siwa Rasulillahi (S.A.W). Abu Fatuhu Karaji (Wafati:449, h, ƙ) ya rubuta shi, cikin littafin an kawo fifikon Imam Ali (A.S) bisa dogara da ayoyin kur'ani da kuma siffofinsa da amsoshi kan shubuhohi.
  • Al-yaƙinu bi Ikhtisasi Maulana Ali Alaihis Salam Bi Imratil Al-muminin. Sayyid Ibn ɗawus (Wafati: 664, h, ƙ) cikin wannan littafi nasa bayan jingina da hadisi 220 daga madogaran ahlus-sunna, ya tabbatar da cewa laƙabin Amirul Al-muminin ya keɓantu da Ali (A.S) shi kaɗai, kuma Annabi (S.A.W) da kansa ya sanya masa wannan laƙabi.

Litattafan Umdatu Uyuni Sihahil Al-akhbar Fi Manaƙib Imami Al-abrari wanda aka sani da sunan Al-umdatu, na Ibn Biɗriƙ (Wafati: 600, h, ƙ), Mia'tu Manƙabati Min Manaƙibi Amiril Al-muminin wal Al-a'immati Min Wuldihi (A.S) Min ɗariƙi Al-ammati, na Ibn Shazan, ɗarfu Min Al-anba Wal Al-manaƙibi, na Sayyid Ibn ɗawus, Al-rauda Fi Fada'ili Amiril Al-muminin, na Ibn Shazan bin Jabra'il ƙummi, Kashful Al-yaƙini fi Fada'ili Amiril Al-muminin, na Allama Hilli da ƙada'ul Amiril Al-muminin, na Muhammad Taƙiyyu Shushtari, Fada'ilu Al-khamsa Min Sihahu Al-sitta, na Fairuz Abadi, suna daga sauran litattafai da malaman shi'a suka rubuta kan falalolin Imam Ali (A.S).

Bayanin kula

  1. ↑ Asgharpour, "Dramdi Bar Manaqib Nagari Ahlabit,” shafi na 267.
  2. ↑ Bayadhi, Al-Sirat Al-Mustaqim, 1384 BC, juzu'i na 1, shafi na 151, 298.
  3. ↑ Ibn Shazan, Mi'at Manqabas, 1407 BC, shafi na 177.
  4. ↑ Hakim Neyshaburi, Al-Mustadrak Ali Al-Sahihayn, 1411H, juzu'i na 3, shafi na 116.
  5. ↑ Ibn Shazan, Ma'at Manqaba, 1407H, shafi na 177.
  6. ↑ Ibn Manzur, Mukhtasar Tarikh Damashq, 1402 BC, juzu'i na 18, shafi na 11.
  7. ↑ Haskani, Shawāhid al-Tanzīl, 1411 AH, juzu'i na 1, shafi na 63-71; Shiblingi, Nour Al-Absar, Al-Sharif Al-Radi, juzu'i na 1, shafi na 159.
  8. ↑ Ganji Shafi’i, Kifayat al-Talib, 1404H, shafi 231; Qanduzi, Yanabi’ al-Mawaddah, 1422 BC, juzu’i na 1, shafi na 337.
  9. ↑ «چرا نام امام علی (علیه‌السلام) در قرآن نیست؟»، مرکز العلامة العسکری للدراسات الاسلامیه.
  10. ↑ Suratul Maida, aya ta:55.
  11. ↑ Tabatabai, Al-Mizan, 1417 AH, juzu'i na 6, shafi na 25; Suyuti, Al-Durr Al-Manthur, 1404 BC, juzu'i na 2, shafi na 293; Haskani, Shaidu na Wahayi, 1411 AH, juzu'i na 1, shafi na 209-239.
  12. ↑ Suratul Baqarah, aya ta:207.
  13. ↑ Ibn Abi al-Hadid, Sharh Nahj al-Balagha, 1404 BC, juzu'i na 13, shafi na 262.
  14. ↑ Tabatabai, Al-Mizan, 1390 AH, juzu'i na 2, shafi 100.
  15. ↑ Tusi, Al-Amali, 1414 BC, shafi na 466-467.
  16. ↑ Suratul Maida, aya ta 67.
  17. ↑ Ayyashi, Tafsir al-Ayyashi, 1380 AH, juzu'i na 1, shafi na 332; Suyuti, Al-Durr Al-Manthur, 1404 BC, juzu'i na 2, shafi na 298; Alusi, Ruh al-Ma’ani, 1405 BC, juzu’i na 6, shafi na 194.
  18. ↑ Kulayni, Al-Kafi, 1407 AH, juzu'i na 1, shafi na 290; Tabarsi, Al-Ihtijaj, 1401 BC, juzu'i na 1, shafi na 57.
  19. ↑ Suratul Maidah, aya ta 3.
  20. ↑ Makarem Shirazi, Tafsir Namuna, 1374 AH, juzu'i na 4, shafi na 244 da 245.
  21. ↑ Amini, Al-Ghadeer, 1368 AH, juzu'i na 2, shafi na 115.
  22. ↑ Suratul Tauba, aya ta:119.
  23. ↑ Kulayni, Al-Kafi, 1401 BC, juzu'i na 1, shafi na 208; Amidi, Ghayat al-Maram, 1391 BC, juzu'i na 3, shafi na 52.
  24. ↑ ↑ Hillil, Kashf al-Murad, 1413 BC, shafi na 371.
  25. ↑ Suratul Bayyinah, aya ta 7.
  26. ↑ Haskani, Shawahidu Al-tanzili, 1411 AH, juzu'i na 2, shafi na 459; Suyuti, Al-Durr Al-Manthur, 1404 BC, juzu'i na 6, shafi na 379.
  27. ↑  : Haskani, Shawāhid al-Tanzīl, 1411 BC, juzu’i na 2, 341-352; Suyuti, Al-Durr Al-Manthur, 1404 BC, juzu'i na 6, shafi na 244; Saduq, Al-Amali, 1376 AH, shafi na 31; Hawizi, Tafsirin Nur al-Thaqalayn, 1415H, juzu'i na 5, shafi na 370.
  28. ↑ Tabatabai, Al-Mizan, 1390 AH, juzu'i na 19, shafi na 332.
  29. ↑ Suratul Baqarah, shafi na 274.
  30. ↑ Ibn Asakir, Tarikh Madinati Damashq, Dar Al-Fikr, juzu'i na 42, shafi na 358.
  31. ↑ Suratul Mujadala, aya ta 12.
  32. ↑ Tabarsi, Majmam al-Bayan, 1372, juzu'i na 9, shafi na 380.
  33. ↑ Suratul Maryam, aya ta:96.
  34. ↑ Qomi, Tafsir Qummi, 1404H, juzu'i na 2, shafi na 56.
  35. ↑ Misali, duba Siyuti, Elder al-Manthor, 1404 AH, juzu'i na 2, shafi.39; Tabarsi, Majmaal Bayan, 1372, juzu'i na 2, shafi na 764; Tabatabaei, Al-Mizan, 1417 AH, juzu'i na 3, shafi na 30.
  36. ↑ Ibn Hakam, Tafsir al-Hibri, 1408 BC, shafi na 297-311; Tabarsi, Majma Al-Bayan, 1372 AH, juzu'i na 8, shafi na 560; Tabatabai, Al-Mizan, 1417 AH, juzu'i na 16, shafi na 311.
  37. ↑ Suratul Nisa’i, aya ta 59
  38. ↑ Misali, duba Tabatabai, Al-Mizan, 1417 AH, Juzu’i na 4, shafi:389; Fakhr Razi, Mufatih al-Ghaib, 1420 AH, juzu'i na 10, shafi na 113.
  39. ↑ Qanduzi, Yanabi’ al-Mawaddah, 1422, juzu’i na 1, shafi na 341; Ayyashi, Tafsirul Ayyashi, 1380 AH, juzu'i na 1, shafi na 251-252.
  40. ↑ Suratul Shura, aya ta 23.
  41. ↑ Majlisi, Bihar al-Anwar, 1403 BC, juzu'i na 23, shafi na 232.
  42. ↑ Suratul Insan, aya ta 8 da ta 9.
  43. ↑ Allama Tabatabai, 1417 AH, juzu'i na 20, shafi na 132.
  44. ↑ Kufi, Tafsir Furat al-Kufi, 1410 AH, shafi na 527-529; Zamakhshari, Al-Kashaf, 1407 BC, juzu'i na 4, shafi na 670.
  45. ↑ Suratul Nahl, aya ta 43;
  46. ↑ Haskānī, Shawāhid al-Tanzīl, 1411 BC, juzu’i na 1, shafi na 432.
  47. ↑ Makarem Shirazi, Ayat Velayat dar Kur’ani, 2006, shafi na 312.
  48. ↑ Makarem Shirazi, ayat welayat dar kur'ani, 2006, shafi na 307.
  49. ↑ Kulayni, Al-Kafi, 1407 BC, juzu'i na 1, shafi na 416, 417 da 433; Qomi, Tafsir Qumi, 1404 AH, juzu'i na 2, shafi na 92, 279, 280 da 286; Kufi, Tafsirin Furat al-Kufi, 1410 AH, shafi na 177, 178, 400, 417 da 433.
  50. ↑ Ibn Hanbal, Fadael Amir al-Mominin, 1433 AH, shafi na 197; Amini, Al-Ghadir, Mujalladi na 1, shafi na 14 da 15.
  51. ↑ Hili, Kashf al-Murad, 1413 AH, shafi 369.
  52. ↑ Bukhari, Sahihul Bukhari, 1422, juzu'i na 5, shafi na 19, Babin Manaqib Jafar bin Abi Talib, Hadisi na 3706; Muslim, Sahih Muslim, Dar Ihya Al-Trath al-Arabi, Juzu'i na 4, shafi na 1870 da 1871, Hadisi na 2404; Kulaini, al-Kafi, 1407 AH, juzu'i na 8, shafi na 106 da 107, hadisi na 80; Ibn Hanbal, Fada'ilu Amir al-Mominin Ali bin Abi Talib, 1433H, shafi na 156.
  53. ↑ Qomi, Tafsir al-Qummi, 1404 AH, juzu'i na 1, shafi na 68; Hakim Neishaburi, al-Mustadrak Ali al-Sahiheen, 1411, juzu'i na 3, shafi na 137, hadisi na 4637.
  54. ↑ Amini, Al-Ghadir, 1370 AH, Juzu'i na 6, shafi na 78 da 79.
  55. ↑ Haskani, Shawahidu Al-tanzil, 1411 AH, juzu'i na 1, shafi na 543; Bahrani, Al-Burhan, 1416 BC, juzu'i na 4, shafi na 189; Suyuti, Al-Durr Al-Manthur, 1404 BC, juzu'i na 5, shafi na 97.
  56. ↑ Misali, duba Sheikh Mufid, Al-Fusul al-Mukhtara, 1413H, shafi na 96.
  57. ↑ Duba Ibn Asaker, Tarikh Madinah Damashq, 1415 AH, juzu'i na 42, shafi na 392; Majlesi, Bihar al-Anwar, 1403 AH, juzu'i na 38, shafi na 154-339.
  58. ↑ Misali, duba Estrabadi, Al-Barahin al-Qata'ah, 2002, juzu'i na 3, shafi na 244.
  59. ↑ Misali, duba Hakim Neishaburi, al-Mustadrak Ali al-Sahihin, 1411 AH, juzu'i na 3, shafi na 143; Ibn Hanbal, Musnad al-Imam Ahmad, 1421 AH, juzu'i na 5, shafi na 180; Sadouq, Al-Amali, 1376, shafi na 2.
  60. ↑ Sadouq, Al-Amali, 1376, shafi na 2.
  61. ↑ Rahimi Isfahani, Velayat wa Rahbari, 1374H, juzu'i na 3, shafi na 119, 121.
  62. ↑ Nasa'i, Khasa'isu Amir al-Momenin, 1406 AH, juzu'i na 1, shafi.29, h10.
  63. ↑ Misali, duba Nasa’i, Khasa'isu Amir al-Momenin, 1406 AH, juzu’i na 1, shafi.29, h10; Majlisi, Bihar al-Anwar, 1403 AH, juzu'i na 38, shafi na 355. ↑
  64. ↑ Misali, duba Bukhari, Sahihul Bukhari, 1422 AH, juzu'i na 5, shafi na 18, hadisi na 3701 da 3702; Muslim, Sahih Muslim, Dar Ihya al-Trath al-Arabi, juzu'i na 4, shafi na 1872, hadisi na 2406.
  65. ↑ Kulayni, Al-Kafi, 1407H, juzu'i na 1, shafi na 294.
  66. ↑ Misali, duba Nasa’i, Al-Sunan Al-Kubra, 1421H, Juzu’i na 7, shafi na 310, Hadisi na 8092; Kilini, Al-Kafi, 1407 AH, Juzu'i na 1, shafi na 294; Muslim, Sahih Muslim, Dar Ihya Al-Trath al-Arabi, Juzu'i na 4, shafi na 1873, Hadisi na 2408; Ibn Hanbal, Fada'ilu Amiril Muminina Ali bin Abi Talib, 1433H, shafi na 180.
  67. ↑ Tusi, Al-Amali, 1414 BC, shafi na 368; Kulayni, Al-Kafi, 1407H, juzu'i na 1, shafi na 287.
  68. ↑ Ibn Hanbal, Fada'ilu Amiril Muminina Ali Ibn Abi Talib, 1433 AH, shafi na 184; Tabari, al-Mustarashd, 1415 AH, shafi 598.
  69. ↑ Ibn Hanbal, Fada'ilu Amiril Muminina Ali Ibn Abi Talib, 1433 AH, shafi na 184; Tabari, al-Mustarashd, 1415 AH, shafi 598.
  70. ↑ Hakim Neishaburi, Mostadrak al-Sahihaini, 1411 Hijira, juzu'i na 2, shafi na 373, hadisi na 3312.
  71. ↑ Misali, duba Hakim Neishaburi, Mostadrak Ali Al-Sahiheen, 1411 AH, juzu'i na 2, shafi na 373, hadisi na 3312; Nomani, Al-Ghaibah, 1397 AH, shafi na 44.
  72. ↑ ↑ Hakim Neishaburi, al-Mustadrak Ali al-Sahiheen, 1411 AH, juzu'i na 2, shafi na 263, hadisi na 2949; Haskani, Havadat al-Tanzil, 1411 AH, Juzu'i na 1, shafi na 376 da na 377.
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  74. ↑ Kulayni, Al-Kafi, 1407 AH, juzu'i na 1, shafi 527.
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  112. ↑ Alama Hilli, Kashf al-Yaqin, 1411 AH, juzu'i na 1, shafi na 4.
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  132. ↑ مردی، «یادی از محقق طباطبائی به بهانه چاپ فضائل امیرالمؤمنین علیه‌السلام.»
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