Gullatu

Daga wikishia
Wannan ƙasida ce game da Gullatu ne. Don sanin game da mafhumin Guluwi, duba ƙasidar Guluwi.

Masu Guluwi ko Gullatu (arabic: الغلاة) wasu mutane ne da suke Allantar da Imam Ali (A.S) da ƴaƴansa ko kuma jingina musu Annabtar, mutane ne da suke wuce goda da iri cikin siffanta su, litattafan sanin firƙoƙi sun samu saɓani cikin kawo wasu adadi firƙoƙin gullatu, sun bada rahoto kan cewa mafi ƙarancin adadin firƙoƙin gullatu shi ne guda tara sannan ƙurewar yawansu shi ne guda ɗari, wasu ba'ari daga sanannun firƙoƙin gullatu waɗanda a cikin litattafan sanin firƙoƙi aka danganta su zuwa ga Shi'anci, su ne: Saba'iyya (Mabiyan Abdullahi Bn Saba), Kisaniyya, Bayaniyya, Khiɗabiyya, Bashiriyya da Mufawwiza, firƙoƙi ne da suke da aƙidar Allantar da Imaman Shi'a (A.S) da jingina musu Annabta, haka kuma Allantar da Imamai da jingina musu Annabta aƙida ce da dukkaninsu suka yi tarayya a cikinta. Zamanin gaiba Sugra an samu wasu ba'arin Sahabban Imamai (A.S) ƙari kan da'awar ƙarya da suka yi ta Na'ibanci sun kasance ma'abotan aƙidun gullanci kuma sun samu mabiya, bisa naƙalin Malaman tarihi, ɗaiɗaikun mutane misalin Ahsan Shari'ati, Muhammad Bn Ali Shalmagani, Ahmad Bn Hilal Abratayi da Muhammad Bn Nusair Namairi daga Sahabban Imam Hassan Askari (A.S) sun kasance cikin gungun waɗannan mutane masu da'awar gullanci. A bisa abin da Malamai masu zurfafa bincike suka tafi akai, ta hanyar shagaltar da zukatan Imaman Shi'a, da jawo hankalin Ƴan Shi'a masu saukin kai, da haifar da rarrabuwar kawuna a cikin sahun yan Shi'a, Gullatu sun barnatar da ƙarfin Shi'a tare da yi wa Mazhabar Shi'a rauni da cutarwa da ba za ta taɓa gyaruwa ba.

Gabatarwa Da Matsayi

Kalmar Galiyan sigar jam'i ce ta Gali, wasu mutane ne da suke Allantar da Imam Ali (A.S) da ƴaƴansa ko kuma jingina musu Annabta cikin siffanta su, ta fuskanin fifita a cikin addini da duniya, sun kasance suna ƙetare iyakokin shari'a a cikinsu. [1] Cikin rubuce-rubuce masu dangantaka da sanin firƙoƙi, an yi bahasi dangane da tarihinsu da yanda aka yi suka samu da ma aƙidunsu, [2] cikin ba'arin masadir na Shi'a sunayen ba'arin gullatu ya zo da kuma wuraren da aka tsine musu da irin alla wadai da Imaman Shi'a (A.S) suka yi a kansu, [3] Malamai su na cewa ba'arin daga aƙidun gullatu su na da alaƙa da siffofi da falalolin Imamai Ma'sumai sauran ɓangarorin aƙidunsu kuma suna da alaƙa ne da zatinsu waɗanda cikinsu gullatu suke danganta musu Allantaka, da wannan dalili ne cikin ilimin Kalam aka yi bahasi game da aƙidun gullatu, [4]Malaman Ilimin Rijal suma cikin wannan ilimi sun danganta gullanci kan ba'arin wasu marawaitan hadisi, [5] a mahangarsu gullancin marawaicin hadisi alama ce ta rauninsa da rashin amincinsa, [6] cikin ilimin fiƙihu an yi bayanin hukunce-hukunce da suke da alaƙa da gullatu. [7]

Guluwi

Asalin Maƙala: Guluwi

Guluwi cikin isɗilahi Magana ce kan mutumin da yake riƙo da addini sai dai kuma tare da hakan ya ƙetare iyakokin da addini ya ayyana masa, [8] ba'arin misdaƙan guluwi sun kasance kamar haka: Allantar da ɗaya daga cikin Annabawa ko Imamai, sanya su abokan tarayyar Allah cikin al'amuran duniya, Imani da kasancewar wani mutum ɗan Allah, [9] imani da tarayyar wani tare da Annabi (A.S) cikin Annabtarsa, da kuma Imani da Annabtar Imam Ali (A.S) ko wani ɗaya daga cikin Imaman Shi'a da Imani da Mahadiyancin ɗaiɗaikun wasu mutane waɗanda ba Imam Mahadi Mau'ud ba, [10] Malamai sun ijma'i kan kafirtar duk wanda ya dangantawa Imam Ali (A.S) Allantaka ko ɗaya daga cikin Imamai, [11] a ra'ayin Malaman fiƙihun Shi'a kasancewa aƙidun Gullatu suna haifar da inkarin laruran addini, da wannan ake hukunta su da kafirta daga muslunci. [12]

Firƙoƙin Guluwi

Litattafan sanin firƙoƙi cikin kawo adadin gullatu sun yi saɓani. [13] Ni’imatullahi Safri Farushani, Mai bincike kan tarihi, tare da zurfafa bincike cikin ba’arin litattafan da aka rubuta su game da sanin firƙoƙi, ya bada rahoto kan cewa mafi ƙarancin adadin firƙoƙin guluwi shi ne guda tara, sannan adadi mafi yawa shi ne guda ɗari, [14] wasu ba’ari daga mafi shaharar firƙoƙin guluwi da ake danganta su ga Shi’anci su ne:

Saba’iyya ko (Sab’iyya)

Ku duba: Abdullahi Bn Saba

Saba’iyya sun kasance mabiyan Abdulahi Bn Saba, [15] wasu ba’arin marubuta kan firƙoƙi sun ayyana saba’iyya matsayin firƙa ta farko da aka fara jinginawa shi’a. [16] a cewar Ash’ari Malamin Kalam a ƙarni na uku zuwa na huɗu h ƙamari cikin littafin Maƙalat Al-Islamiyyin, ya bayyana cewa Saba’iyya suna kan imani da cewa wai Imam Ali (A.S) bai yi wafati ba yana nan a raye, wai kuma zai dawo duniya kafin tashin alƙiyama a lokacin da duniya ta cika da zalunci da danniya, zai zo ya cikata da adalci, [17]cikin littafin Rijilul Kashshi, a cikin wata riwaya da aka naƙaltota daga Imam Sadiƙ (A.S) ya zo cewa Abdullahi Bn Saba wanda ya ƙirƙiri firƙar Saba’iyya ya yi da’awar Annabta tare da Allantar da Imam Ali (A.S). [18]

Kisaniyya

Asalin Maƙala: Kisaniyya

Wasu gungun jama’a ne daga ƴan Shi'a da suka ɗoru kan imani da imamancin Muhammad Bn Hanafiyya, [19] Shahristani cikin littafin Al-Milalu wa An-Nihal ya ce bayan rasuwar Muhammad Bn Hanafiyya saɓani ya afku tsakanin mabiyansa, [20] ba’arinsu sun tafi kan cewa Muhammad Bn Hanafiyya bai rasu ba yana nan zai dawo zai yaɗa adalci a doran ƙasa, [21] wasu ba’ari kuma suna cewa ya rasu sannan imamanci ya cirata daga kansa zuwa ɗansa Abu Hashim, [22] bisa rahotan Muhammad jawad Mashkur wanda ya rasu shekarar 1374 h shamsi, masanin tarihi kuma malamin jami’ar Tehran, cikin littafin “Farhang Firaƙ Islami” ya ce firƙar Kisaniyya bayan rasuwar Muhammad Bn Hanafiyya sun rarrabu zuwa firƙoƙi goma sha biyu, [23] dukkanin sun yi tarayya cikin Imamancin Muhammad Bn Hanafiyya , [24] ba’ari daga firƙoƙin Kisaniyya su ne: Hashimiyya, [25] Kurabiyya, [26] Hamziyya, [27] Bayaniyya, [28] Harabiyya. [29]

Khiɗabiyya

Asalin Maƙala: Khiɗabiyya

Khiɗabiyya su ne mabiyan Abu Khaɗɗab Bn Abi Zainab, [30]a cewar Shahristani, da farko Abu Khaɗɗab ya kasance yana cewa Imamai su ne Annabawa, daga baya kuma ya dawo yana raya Allantaka tare da Allantar da Imam Sadiƙ (A.S) ) kuma kakanninsa sun yi imani kuma suka ce Imam Sadik shi ne Allah a zamaninsa bai kasance wanda za a ji shi a riske shi da mariskai na ɗabi'a ba, kuma suna rawaita daga gare shi saboda ya sauko daga saman duniya zuwa ƙasan duniya sai ya zo da siffar mutum, [31] cikin Rijal Kashshi an naƙalto wata riwaya wacce cikinta Imam Sadiƙ (A.S) ya ƙaryata Abu Khaɗɗab ya kira shi da Maƙaryaci tare da barranta daga gare shi da kuma tsine masa, [32] Khiɗabiyya ta rarrabu zuwa wasu adadin firƙoƙi, ba’arinsu sun kasance kamar haka: Mukhammasa, [33] Bazi’iyya, [34] Umairiyya, [35] Mu’ammariya. [36]

Mugiriyya

Asalin Maƙala: Mugiriyya

Mugiriyya su ne mabiyan Mugiratu Bn Sa’id Ijli, [37] bisa rahotan Naubekti cikin littafin Firaƙush Ash-Shi’ati, wasu ba’arin daga Sahabban Mugiratu Bn Sa’id sun kasance suna ganisa matsayin Annabi, su na kan aƙidar cewa Imam Husaini (A.S), Imam Sajjad (A.S) da Imam Baƙir (A.S) sun yi wasiyya kan Mugiratu Bn Sa’id tare da zaɓarsa matsayin magajinsu, [38] haka kuma sun yi inkarin Imamancin Imam Sadiƙ (A.S) sun kasance kan aƙidar cewa bayan Imam Baƙir (A.S) babu wani Imami da za a ƙara yi daga ƴaƴan Imam Ali (A.S) har zuwa lokacin bayyanar Imam Mahadi Mugiratu Bn Sa’id shi ne zai cigaba da kasancewa Imami. [39] Mugiriyya sun kasance su na imani da cewa Muhammad Bn Abdullahi Bn Hassan, wanda aka fi sani da Nafsuz Zakiyya shi ne Mahadi Mau’ud, lokacin da aka kashe shi sai suka ce bai mutu ba yana nan a raye a saman wani dutse a garin Makka da ake kiransa da “Alamiyya” yana rayuwa yana jiran lokacin bayyanarsa, [40] cikin wata riwaya an naƙalto cewa Imam Sadiƙ (A.S) da Imam Rida (A.S) sun tsinewa Mugira Bn Sa’id saboda ƙaryar da ya yi wa Imam Baƙir (A.S). [41]

Mansuriyya

Asalin Maƙala: Mansuriyya

Mansuriyya su ne mabiyan Abu Mansur Ijli, [42] a rahotan Shahristani, da farko Abu Mansur ya fara da kusanta kansa ga Imam Baƙir (A.S) bayan Imam Baƙir (A.S) ya barranta daga gare shi ya kore shi sakamakon gurɓatattun aƙidunsa, sai ya yi da’awar Imamanci, ya kira mutane zuwa ga kansa, [43] bisa naƙalin Naubekti, Abu Mansur ya yi da’awa cewa Allah ya ɗauke shi ya kai shi sama ya yi magana tare da shi, ya lallaɓa shi da hannunsa, kuma Allah ya kira shi ɗansa cikin harshen Siryaniyanci, [44] haka bayan wafatin Imam Baƙir (A.S) sai Abu Mansur ya yi da’awar cewa wai Imam Baƙir (A.S) ya naɗa shi magajinsa, [45] haka kuma an ce ya kasance ya na Annabtar da Imamai guda biyar daga Imaman Shi’a, ya kasance kan aƙidar cewa shi da ƴaƴansa guda shi da su Annabawa ne har zuwa bayyanar ƙa’im, [46] cikin wata riwaya da aka naƙaltota daga littafin Rijalul Kashshi, Haƙiƙa Imam Sadiƙ (A.S) ya tsinewa Abu Mansur tare da siffanta shi matsayin karen farautar Shaiɗan. [47]

Bashiriyya

Asalin Maƙala: Bashiriyya

Bashiriyya su ne mabiya Muhammad Bn Bashir Kufi, [48] sun kasance kan aƙidar cewa ba a tsare Imam Kazim (A.S) a Kurkuku ba, kuma bai yi wafata ba, bari dai shi ne dai Mahadi ƙa’im da yake cikin gaiba, a zamanin gaibarsa Muhammad Bn Bashir (wanda ya kafa wannan firƙa) Imam Kazim (A.S) ya naɗa shi wasiyyinsa kuma magajinsa tare da bashi zobensa da iliminsa dama dukkanin abin da mutane suke buƙatuwa da shi cikin addininsu da duniyarsu, [49] haka kuma sun kasance suna imani da cewa bayan Muhammad Bn Bashir, ɗansa Sami’u shi ne wasiyyi kuma Imami, kuma duk wanda Sami’u ya yi wasicci kansa to zai kasance Imami wajibul ɗa’a har zuwa lokacin da Imam Kazim (A.S) zai bayyana, [50] cikin wata riwaya da aka naƙaltota daga Imam Kazim (A.S) haƙiƙa Imam Kazim (A.S) ya tsinewa Muhammad Bn Bashir har karo uku. [51]

Sarriya

Su ne Mabiyan wani mutum da ake kira da “Sarru Aƙsam”. [52] mutane ne da suka kasance suna imani da cewa Sarri Annabi ne da Imam Sadiƙ (A.S) ya aiko shi, kamar misalin Hazrat Musa (A.S) Sarri mutum ne ƙaƙƙarfa amintacce da ruhin da yake cikinsa, [53] haka zalika suna imani cewa Imam Sadiƙ (A.S) shi ne dai muslunci da aka sani, kuma shi muslunci zaman lafiya ne, kuma shi Allah ne, mu kuma ƴaƴane na muslunci, [54] mabiyan Sarri sun kasance suna kiran mutane zuwa ga imani da Annabtarsa kuma su na yi wa Imam Sadiƙ (A.S) sallah, azumi da hajji, [55] cikin wata riwaya Imam (A.S) ya kira Sarri da Maƙaryaci tare da tsine masa. [56]

Sanannun Firƙoƙi Da Aƙidunsu

cikin littafin Al-Milalu Wan An-Nihal, an gabatar da wasu adadin firƙoƙi tare da kiransu da asalin sunayen aƙidunsu, wasu ba’arinsu sun kasance kamar haka: [57] Isnainiyya: Wasu gungun mutane ne daga gullatu da suke Allantar da Annabi (S.A.W) da Imam (A.S), [58] wasu ba’ari daga cikinsu suna gabatar da Allantakar Annabi, wanda ake kiransu da “Mimiya” wasu ba’ari kuma suna gabatar da Allantakar Imam Ali, ana kiransu da “Ainiyya”. [59] Azdariyya: wasu gungun jama’a ne da suke da aƙidar Allantar da Imam Ali (A.S) sun yi imani da cewa Ali wanda ya kasance mahaifin Hasnaini (A.S) da ya kasance ya rayu a wannan duniya shi ne mutumin nan da ake kira da “Ali Azdari” shi Ali wanda ya kasance Imami, sakamakon kasancewarsa mahalicci shi bai da ƴaƴa. [60] Mufawwiza: wasu gungun jama’a ne daga ƴan Shi’a da suke imani da tafwizi, [61] Tafwizi a wata ma’ana shi ne imani da cewa Allah bayan ya halicci Annabi da Imam Ali sai ya fawwala al’amura misalin halitta, mutuwa, rayuwa da azurta bayinsa zuwa ga hannun Annabi da Imam Ali. [62] Zubabiyya da garamiyya da zimamiyya: wasu gungun jama’a ne daga gullatu da suka yi tarayya kan aƙidar cewa Annabta ta gaskiya tana gun Imam Ali, su na kan aƙidar cewa sakamakon tsananin kama da juna tsakanin Annabi (S.A.W) da Imam Ali (A.S), lokacin da aka aiko da Mala’ika Jibrilu da Annabta wurin Imam Ali (A.S) sai ya yi kuskure ya kai ta wurin Annabi (S.A.W), [63] Sayyid Muhsin Amin ya ƙaryata danganta wannan firƙoƙi zuwa ga Shi’a ya bayyana cewa da’awa ce da bata da dalili, ya yi da’awa cewa samsam babu sunan wannan firƙoƙi cikin firƙoƙin gullatu babu inda za ka same cikin rubuce-rubucen Shi’a cikin ƙasidun sanin firƙoƙi da aka rubuta, [64] Malamin ya tafi kan cewa an ƙirƙiri sunan wannan firƙoƙi ne da manufar ɓata sunan Shi’anci. [65] Sharikiyya: wasu Gungun mutane ne da suka kasance kan imani da cewa kamar yanda Haruna ya yi tarayya cikin Annabtar Hazrat Musa, Imam Ali (A.S) shima ya yi tarayya cikin al’amuran Annabtar Annabi (S.A.W). [66]

Masu Da’awar Na’ibancin Imam Zaman (A.F) A Lokacin Gaiba Sugra

An ce a zamanin gaiba sugra an samu wasu ba’arin sanannun ƴan Shi’a da suka kamu da ciwon guluwi, sun kasance suna yin da’awowin wuce gona da iri dangane da kawukansu, a wani lokacin kuma ga Imamai (A.S) tare da da’awar ƙarya ta cewa wai su Na’iban Imam Mahadi (A.S), [67] sun samu mabiya, haka kuma an samu wasu ƙungiyoyi kan asasin maganganunsu. [68] ba’arinsu sun kasance kamar haka: Shari’iyya: Mabiyan Hassan Shari’ati ɗaya daga cikin Sahabban Imam Hadi (A.S) da Imam Hassan Askari (A.S), [69] Hassan Shari’ati shi ne mutum na farko da ya yi da’awar ƙarya kan kasancewarsa Na’bin Imam Mahadi (A.F) a lokacin gaiba sugra, [70] bayan nan sai wasiƙar tauƙi’i daga Imam Mahadi (A.F) ta fito tana raddi da martani kansa [71] tare da kiran ƴan Shi’a da su barranta daga gare shi, kuma ya tsine masa. [72] Namairiyya: su ne Mabiyan Muhammad Bn Nusair Namairi, [73] Shaik ɗusi cikin littafi Al-Gaiba ya bayyana cewa Namairi ya kasance cikin Sahabban Imam Hassan Askari (AS) bayan wafatinsa sai ya yi da’awar ƙarya kan kasancewa wakili Na’ibi da Imam Mahadi (A.F) ya naɗa shi, [74] bisa rahotan Sa’ad Abdullahi Ash’ari cikin littafin Maƙalatul Al-Islamiyyin wal Al-Firaƙ, Muhammad Bn Nusairi ya yi imani da Allantar Imam Hadi (A.S) sannan yana ganin kansa a matsayin Annabin da Imam Hadi (A.S) ya aiko, [75] haka kuma Malamai sun ce mutum ne da ya kasance yana halasta Luwaɗi da kuma sauran haramun. [76] Shalmaganiyya: mabiyan Muhammad Bn Ali Shalmagani, daga Sahabban Imam Hassan Askari (A.S) [77] an ce da farko ya kasance Masanin fiƙihun Shi’a amma bayan wafatin Imam Hassan Askari (A.S) sai ya kasance yana kwaɗayi da burin samun Na’ibancin Hazrat Mahadi (A.S) bayan miƙa wannan muƙami ga Husaini Bn Ruhu Naubekti, sai ya samu matsala ya dinga shirya makirci kan Husaini Bn Ruhu tare da ƙirƙirar ƙarya yana dangantata zuwa ga sauran Na’ibai, [78] Malamai sun jingina aƙidar Hulul da tanasuk zuwa ga Shalmagani sun ce mutum ne da ya kasance tare da aƙidar cewa ruhin Allah ya shiga jikin Hazrat Adam, sannan bayansa ya dinga zagayawa cikin Annabawa da Wasiyyai har zuwa kan Imam Hassan Askari, bayansa sai ya tsallaka zuwa jikin Shalmagani, [79] cikin wasiƙa tare da sa hannun Imam Mahadi (A.S) an naƙalto cewa Imam ya tsinewa Shalmagani tare da barranta da gare shi da bayyana cewa ya yi ridda. [80] Hilaliyya: wasu gungun jama’a ne mabiyan Ahmad Bn Hilal Abariyatu, [81] daga Sahabban Imam Hadi (A.S) da Imam Hassan Askari (A.S) [82] a rahotan Shaik ɗusi cikin littafin Al-Gaiba, Ahmad Bn Hilal bayan wafatin Imam Hassan Askari (A.S) ya yi inkarin wakilci da na’ibanci Muhammad Bn Usman, bayan wasu adadin wasiƙu daga Imam Mahadi (A.S) sai Hilali ya shiga jerin mutanen da Imam Ya tsinewa. [83] Balaliyya: wasu gungun jama’a ne da ake danganta su ga Muhammad Bn Bilal, [84] malamai sun ce da farko ya kasance daga Sahabban Imam Hassan Askari (A.S) [85] kuma wakilin Imam Asri (A.F) cikin tattaro haƙƙoƙin shari’a, [86] amma bayan zaɓar Muhammad Bn Usman da muƙamin Na’ibancin Imam Zaman (A.S) a ka nemi Muhammad bn Bilal ya dawo da kuɗaɗen da suke hannunsa zuwa ga hannun Muhamnmad Bn Usman, sai ya yi inkarin Na’ibancin Muhammad Bn Usman tare da ƙin yarda ya bada dukiyar da take wurinsa,sannan kuma ya ayyana kansa matsayin na’ibin Imam Mahadi (A.S) [87]

Tasirin Gullatu Cikin ƴan Shi’a

A cewar Masu zurfafa bincike, haƙiƙa A’imma (A.S) da Malaman Shi’a sun yi bakin ƙoƙarinsu cikin ƙalubalantar Gullatu da yaƙar miyagun aƙidunsu da tunaninsu da kuma katange ƴan Shi’a daga cuɗanyuwa da su, haka kuma da sanya shinnge daga kwararar mugun tunaninsu cikin ƴan Shi’a, sai dai cewa tare da wannan ƙoƙari haƙiƙa Gullatu sun yi tasiri na ɓarna kan ƴan Shi’a, [88] waɗannan miyagun mutane sun matuƙar cutar da Shi’anci ta hanyar danganta ƙarya ga A’imma (A.S) da ɗamfara kansu da gurɓatattun aƙidunsu ga Imamai, ƙari kan ɓata fuskar Imamai, sun kuma zama sababin samar da ƙiyayyar mutane kan Imaman Shi’a haifar da janye yan Shi’a daga Al’ummar Musulmai da ajiye su a gefe guda, [89] Gullatu ta hanyar ƙirƙirar ba’arin gurɓatattun aƙidu da kuma danganta waɗannan aƙidu ga makusantan Sahabban Imaman Shi’a sun ɓata sunan Sahabban A’imma, lamarin da ya haifar da ɓata fuskar Imaman Shi’a (A.S) [90] Gullatu cikin rusa shi’anci da ɓata suna lallai sun taka rawa ta ku zo mu gani cikin gwagwarmar ƴan shi’a, [91] a cewar Nimatullahi Safri Farushani, mai bincike kan tarihi, gullatu kai tsaye ba su taka rawa ba cikin miƙewar da ƴan shi’a suka yi, sai dai cewa maƙiyan Shi’a domin ɓata suna da lalata wannan miƙewa sai suka danganta tuhumar guluwi kan Jagororin wannan miƙewa tare da ƙirƙirar firƙoƙi na ƙarya da sunansu, [92] ba’arin Gullatu sakamakon danganta kansu ga Jagororin Miƙewar hakan ya haifar da ɓata musu suna da tare da kallon miƙewar matsayin karkataccen yunƙuri, alal misali, an samu wasu gungun Gullatu daga Firƙar mugiriyya sun shelanta goyan bayan Muhammad Bn Abdullahi Bn Hassan, bayan haka sai suka dinga kashe masu saɓani da shi, ta yanda Halifa Mansur Abbasi kai tsaye ya danganta wannan ayyuka ga Muhammad Bn Abdullahi Bn Hassan, [93] Gabaɗaya an yi amfani da Gullatu da wuce gona da iri a matsayin uzuri ga maƙiyan Shi'a ta hanyar gabatar da waɗannan miyagun aƙidu ga mutane tare da jingina su ga Shi'anci, ta yanda Wahabiyyawa da wasu ba’arin Turawa masu nazari kan muslunci suka dinga ɗaukar waɗannan miyagun aƙidu da miyagun mutane waɗanda Imaman Shi’a sun barranta daga gare su sun kuma tsine musu, amma tare haka suka ɗamfara su ga shi’anci. [94] A ra’ayin Safri Farushani, Gullatu tare da shagaltar da kwakwalen Imaman Shi’a ga kansu, da kuma janyo hankalin ƴan Shi’a masu sauƙin ra’ayi, da rarraba kawukan ƴan Shi’a, sun lalalata ƙarfin ƴan shi’a, sun kuma cutar da shi’anci cutarwar da ba za gyaru ba. [95]

Bayanin kula

  1. ↑ Shaykh Mufid, Tashih Al-Ithiƙadat, 1414H, shafi na 131.
  2. ↑ Misali, duba Shahrashtani, Al-Milalu Wan An-Nihal, 1364, juzu’i na 1, shafi na 203 da 220.
  3. ↑ Misali, duba Shaykh ɗusi, Ikhtiyar Marifah Al-Rijal, 1409 AH, juzu'i na 1, shafi na 304.
  4. ↑ Safari Forushani, "Juryan Shinasi Guluwu", shafi na 114.
  5. ↑ Misali, duba Najashi, Rizal Al-Najashi, 1407 AH, shafi na 156; Khoei, Majam Rijal Al-Hadith, 1409 AH, juzu'i na 20, shafi na 149-150.
  6. ↑ Misali, duba Najashi, Rizal Al-Najashi, 1407 AH, shafi na 156; Khoei, Majam Rijal Al-Hadith, 1409 AH, juzu'i na 20, shafi na 149-150.
  7. ↑ Misali, duba Najafi, Jawahirul Al-Kalam, 1362, juzu'i na 4, shafi na 80 da juzu'i na 30, shafi na 102.
  8. ↑ Ibn Ashur, Tahrir wa al-Tanweer, 1420H, juzu'i na 4, shafi na 330.
  9. ↑ Alameh Majlisi, Bihar al-Anwar, 1403 AH, juzu'i na 25, shafi na 346; Sadr, Buhus fi Sharh Al-urwa Al-Wuthghati, 1408 AH, juzu'i na 3, shafi na 306
  10. ↑ Alameh Majlisi, Bihar al-Anwar, 1403 AH, juzu'i na 25, shafi na 346; Muƙrizi, Al-Mowa'iz wa Al-Itibar, 1418 AH, juzu'i na 4, shafi na 184.
  11. ↑ Hakim, Mustamsak Al-Urwa Al-Wuthghati, 1391 AH, juzu'i na 1, shafi na 386.
  12. ↑ Sheikh Ansari, Kitab Al-ɗahara, 1415 AH, juzu'i na 5, shafi na 150; Hakim, Mustamsak fi Sharh Al-Urwa Al-Wuthghati, 1391 AH, juzu'i na 1, shafi na 386
  13. ↑ Safari Forushani, Ghalian (Chavoshi Juryanha wa bar Ayandeha), 1378, shafi na 61.
  14. ↑ Misali, duba Safari Forushani, Ghalian (Chavoshi. Juryanha wa Ayandeha), 1378, shafi 61-62.
  15. ↑ Ash’ari, Maƙalat Al-Islamiyyin, 1400H, shafi na 15; Shahrashtani, Al-Milalu wa An-Nihal, 1364, juzu'i na 1, shafi na 204.
  16. ↑ Nobakhti, Feraƙ Al-Shia, Darul Al-Azwa Publications, shafi na 22; Ash’ari, Al-Maƙalat wa al-Feraƙ, 1360, shafi na 20.
  17. ↑ Shaari, “Maƙalat Al-Islamiyyin”, 1400H, shafi na 15.
  18. ↑ Shaikh ɗusi, Ikhtiyar Marifah Al-Rijal, 1409 AH, juzu'i na 1, shafi na 107.
  19. ↑ Nobakhti, Feraƙ Al-Shia, Dar Al-Azwa Publications, shafi na 23.
  20. ↑ Shahrashtani, Al-Mialu wa An-Nihal, 1364, juzu'i na 1, shafi na 37.
  21. ↑ Shahrashtani, Al-Mialu wa An-Nihal, 1364, juzu'i na 1, shafi na 37.
  22. ↑ Shahrashtani, Al-Mialu wa An-Nihal, 1364, juzu'i na 1, shafi na 37.
  23. ↑ Mashkoor, Farhang Farƙ Islami, 1375, shafi na 375
  24. ↑ Baghdadi, Al-Farƙ Bin Al-Farƙ, 1977, shafi na 27.
  25. ↑ Nobakhti, Farƙ al-Shia, Dar Al-Azwa Publications, shafi na 30-31; Ash’ari, Maƙalat Al-Islami, 1400H, shafi na 20.
  26. ↑ Khwarazmi, Mufatih Al-Ulom, Dar Al-Matab al-Arabi, shafi na 49; Nobakhti, Feraƙ Al-Shia, Dar al-Azwa Publications, shafi na 27.
  27. ↑ Shaeri ƙommi, Al-Maƙalat wa al-Feraƙ, 1361, shafi na 56.
  28. ↑ Nobakhti, Feraƙ Al-Shia, Dar Al-Azwa Publications, shafi na 34; Baghdadi, Al-Farƙu beina Al-Feraƙ, 1977, shafi na 28; Muƙrizi, Al-Mowa'iz wa Al-Itibar, 1418 AH, Mujalladi na 4, shafi na 182.
  29. ↑ Ash'ari, Maƙalaat wa Al-Feraƙ, 1361, shafi na 28; Ash’ari, Maƙalat Al-Islami, 1400H, shafi na 22.
  30. ↑ Nobakhti, Feraƙ Al-Shia, Dar Al-Azwa Publications, shafi na 69; Shahrashtani,Al-Milalu Wan An-Nihal, 1364, juzu'i na 1, shafi na 210.
  31. ↑ Shahrashtani, Al-Milalu wa An-Nihal, 1364, juzu'i na 1, shafi na 210.
  32. ↑ Misali, duba Shaikh ɗusi, Ikhtiyar Marifa Al-Rijal, 1409 AH, juzu'i na 2, shafi na 275.
  33. ↑ Ash’ari, Al-Maƙalat wa Al-Feraƙ, 1361, shafi na 56.
  34. ↑ Safari Forushani, Ghalian (Jurynaha wa Bar Ayandeha), 1378, p.107.
  35. ↑ Ash’ari, Maƙalat Al-Islamiyyin, 1400H, shafi na 12.
  36. ↑ Ash’ari, Maƙalat Al-Islamiyyin, 1400H, shafi na 11.,
  37. ↑ Nobakhti, Feraƙ Al-Shia, Dar Al-Azwa Publications, shafi na 63; Shahrashtani, Al-Milalu wa An-Nihal, 1364, juzu'i na 1, shafi na 207.
  38. ↑ Nobakhti, Feraƙ Al-Shi'a, Dar al-Azwa Publications, shafi na 63.
  39. ↑ Nobakhti, Feraƙ Al-Shi'a, Dar al-Azwa Publications, shafi na 63.
  40. ↑ Nobakhti, Feraƙ Al-Shia, Dar Al-Azwa Publications, shafi na 62-63; Sobhani, Buhus fi Al-Milalu Wa An-Nihal, Mu’assasa Al-Nashar al-Islami, juzu'i na 7, shafi na 15
  41. ↑ Shaykh ɗusi, Ikhtiyar Marifah Al-Rijal, 1409 AH, Mujalladi na 1, shafi na 223.
  42. ↑ Shahrashtani, Al-Milal wa An-Nihal, 1364, juzu'i na 1, shafi na 209; Ash’ari, Maqalaat wa al-Feraq, 1361, shafi na 187.
  43. ↑ Shahrashtani, Al-Milalu wa An-Nihal, 1364, juzu'i na 1, shafi na 209..
  44. ↑ Nobakhti, Feraƙ Al-Shi'a, Dar Al-Adhawa Publications, shafi na 38.
  45. ↑ Nobakhti, Feraƙ Al-Shi'a, Dar Al-Adhawa Publications, shafi na 38.
  46. ↑ Shaykh Tusi, Ikhtiyar Marifah Al-Rijal, 1409 AH, juzu'i na 2, shafi na 30.
  47. ↑ Shaykh Tusi, Ikhtiyar Marifah Al-Rijal, 1409 AH, juzu'i na 2, shafi na 30.
  48. ↑ Nobakhti, Feraƙ Al-Shia, Dar Al-Azwa Publications, shafi na 83; Ash’ari, Al-Maƙalat wa Al-Feraƙ, 1361, shafi na 191.
  49. ↑ Nobakhti, Feraƙ Al-Shia, Dar Al-Azwa Publications, shafi na 83; Ash’ari, Al-Maƙalat wa Al-Feraƙ, 1361, shafi na 191.
  50. ↑ Nobakhti, Feraƙ Al-Shia, Dar Al-Azwa Publications, shafi na 83; Shaikh ɗusi, Ikhtiyar Marifah Al-Rijal, 1409 AH, Mujalladi na 1, shafi na 478.
  51. ↑ Shaikh ɗusi, Ikhtiyar Marifah Al-Rijal, 1409 AH, Mujalladi na 1, shafi na 482-483.
  52. ↑ Nobakhti, Feraƙ Al-Shia, Dar Al-Azwa Publications, shafi na 43; Mashkoor, Farhang Farƙ Islami, 1375, shafi na 228.
  53. ↑ Nobakhti, Feraƙ Al-Shia, Dar Al-Azwa Publications, shafi na 43; Mashkoor, Farhang Farƙ Islami, 1375, shafi na 229.
  54. ↑ Nobakhti, Feraƙ Al-Shia, Dar Al-Azwa Publications, shafi na 43; Mashkoor, Farhang Farƙ Islami, 1375, shafi na 228.
  55. ↑ Nobakhti, Feraƙ Al-Shia, Dar Al-Azwa Publications, shafi na 43; Mashkoor, Farhang Farƙ Islami, 1375, shafi na 229.
  56. ↑ Shaykh ɗusi, Ikhtiyar Marifah Al-Rijal, 1409 AH, juzu'i na 2, shafi na 127.
  57. ↑ Safari Forushani, Ghalian (Jurynaha wa Bar Ayandeha), 1378, shafi 142.
  58. ↑ Safari Forushani, Ghalian (Jurynaha wa Bar Ayandeha), 1378, shafi 143.
  59. ↑ Safari Forushani, Ghalian (Jurynaha wa Bar Ayandeha), 1378, shafi 143.
  60. ↑ Abul Ma’ali, Bayan Al-Adyan, 1376, shafi na 52.
  61. ↑ Beshabshi, Al-Feraƙ Al-Islamiyya, shafi na 29
  62. ↑ Sheikh Sadouƙ, Al-Ithiƙadat, 1414H, shafi na 100-100.
  63. ↑ Misali, duba Tayima, Al-Glohu wa Al-Feraƙ Al-Ghaliyah, Baina Al-Islamiyin, 2009, shafi na 241; Safari Forushani, Ghalian (Juryanha wa bar ayandeha, 1378, shafi 148-145.
  64. ↑ Amin, Ayan al-Shi'ah, Dar Taƙƙin Lalmahabbat, Mujalladi na 1, shafi na 23.
  65. ↑ Amin, Ayan al-Shi'ah, Dar Taƙƙin Lalmahabbat, Mujalladi na 1, shafi na 23.
  66. ↑ Mashkoor, Farhang Feraƙ Islami, 1375, shafi na 255.
  67. ↑ Safari Forushani, Ghalian (Juryanha wa bar ayandeha), 1378, shafi 131-132.
  68. ↑ Safari Forushani, Ghalian (Juryanha wa bar ayandeha), 1378, shafi na 132.
  69. ↑ Mashkoor, Farhang Feraƙ Islami, 1375, shafi na 255.
  70. ↑ Mashkoor, Fargh Feraƙ Islami,(Juryanha wa bar ayandeha), 1378, shafi 131-132.
  71. ↑ ɗabarasi, Al-Ihtijaj, 1403 AH, Juzu'i na 2, shafi na 474-475.
  72. ↑ Safari Forushani, Ghalian (Jurynaha wa bar Ayandeha), 1378, shafi 133.
  73. ↑ Safari Forushani, Ghalian (Jurynaha wa bar Ayandeha), 1378, shafi 133.
  74. ↑ Sheikh ɗusi, Al-Ghaibah, 1411H, shafi na 398.
  75. ↑ Ash’ari, Al-Maƙalat wa Al-Feraƙ, 1361, shafi na 100.
  76. ↑ Ash’ari, Al-Maƙalat wa Al-Feraƙ, 1361, shafi na 100.
  77. ↑ Safari Forushani, Ghalian (Juryanha wa bar ayandeha), 1378, shafi 136.
  78. ↑ Safari Forushani, Ghalian (Juryanha wa bar ayandeha), 1378, shafi 136.
  79. ↑ Safari Forushani, Ghalian (Juryanha wa bar ayandeha), 1378, shafi 136.
  80. ↑ Sheikh ɗusi, Al-Ghaibah, 1411 AH, shafi na 411-410.
  81. ↑ Mashkoor, Farhang Feraƙ Islami, 1375, shafi na 467.
  82. ↑ Shaikh ɗusi, Rijal Al-ɗusi, 1373, shafi na 410 da na 428.
  83. ↑ Sheikh ɗusi, Kitab Al-Ghaibah, 1411 AH, shafi na 399.
  84. ↑ Safari Forushani, Ghalian (Juryanha wa bar ayandeha), 1378, shafi 138.
  85. ↑ Khoi, Mujam Rijal Al-Hadith, 1409 Hijira, juzu'i na 17, shafi na 335.
  86. ↑ Safari Forushani, Ghalian (Juryanha wa bar ayandeha), 1378, shafi 138.
  87. ↑ Shaikh ɗusi, Kitab Al-Ghaibah, 1411H, shafi na 400.
  88. ↑ Safari Forushani, Ghalian (juraynha wa bae ayandeha), 1378, p.309.
  89. ↑ Rezazadeh Asgari, “ Naƙshe Gullat dar takhruibi cehere Shi’a” shafi na 169.
  90. ↑ Safari Forushani, Ghalian (Juryanha wa bar ayandeha), 1378, shafi 313-315.
  91. ↑ Safari Forushani, Ghalian (Juryanha wa bar ayandeha), 1378, shafi -315.
  92. ↑ Safari Forushani, Ghalian (Juryanha wa bar ayandeha), 1378, shafi 315.
  93. ↑ Safari Forushani, Ghalian (Juryanha wa bar ayandeha), 1378, shafi 315.
  94. ↑ Misali, duba Al-ƙamisi, Al-Sira'u Bainal Al-Islam wa Al-Wathniyyah, 1402 AH, Juzu'i na 1, Muƙaddima, shafi "H"; Safari Forushani, Ghalian (Juryanha wa bar ayandeha), 1378, shafi 323-325.
  95. ↑ Safari Forushani, Ghalian (Juryanha wa bar ayandeha), 1378, shafi 325-326.

Nassoshi

  • Abol-Maali, Mohammad bin Obeidullah, Bayan Al-Adyan, Tehran, Rozeneh Publications, 1376.
  • Alameh Majlisi, Mohammad Baƙer, Bihar Al-Anwar, Beirut, Al-Wafa Foundation, 1403 AH.
  • Amin, Seyyed Mohsen, Ayan Al-Shi'ah, Beirut, Dar-e-Taƙƙin for the Press, B.T.A.
  • Ash'ari ƙommi, Saad bin Abdullah, Maƙalat wa Al-Feraƙ, bincike na Mohammad Javad Mashkoor, Tehran, Scientific and Cultural Publishing Company, 2013.
  • Ash’ari, Abul Hasan, Maƙalat Al-Islamiyyin, Jamus, Franz Steiner, 1400 Miladiyya.
  • Baghdadi, Abdul ƙadir bin Tahir, al-Furƙ bein al-Furƙ, Egypt, Muhammad Ali Sabih da Oladeh School and Press, 1977.
  • Bashbishi, Mahmoud, al-Feraƙ Al-Islami, Alkahira, School of Al-Taƙfah al-Diniya, 1423 AH.
  • Hakim, Seyyed Mohsen, Mustamsak Al-Urwa Al-Wuthghati, ƙom, Dar al-Tafsir, 1391H.
  • Ibn Ashur, Muhammad Tahir, Tafsir al-Tahrir wa al-Tanwir, Beirut, Al-Tarikh Al-Arabi Foundation, 1420H.
  • Khoi, Sayydid Abul Al-ƙasim, Mujem Rijal Al-Hadith, ƙum, ofishin Ayatullah Azami al-Khoei, 1409H.
  • Khwarazmi, Mohammad bin Ahmad, Mofatih Al-Uloom, Beirut, Dar al-Matab al-Arabi, B.T.
  • Mashkoor, Mohammad Javad, Tarikh Shi'a wa Ferƙeahye Islami Mazhabobin Musulunci har zuwa karni na hudu Hijiriyyata ƙarne ceharom Hijri, Tehran, 1379.
  • Muƙrizi, Taƙi Al-Din, Al-Mowa'iz wa Al-Itibar fi zikr al-khoɗaɗ wa Al-Asar, Beirut, Dar al-Katb al-Alamiya, 1418H.
  • Najafi, Mohammad Hassan, Jawaher Al-Kalam, Beirut, Dar Ihya Al-Trath Al-Arabi, bugu na 7, 1362.
  • Najashi, Abul al-Abbas Ahmed bin Ali, Rizal Al-Najashi, Seyyed Musa Shubairi Zanjani ya yi bincike, ƙum, Mu’assasa Al-Nashar al-Islami, 1407H.
  • Nobakhti, Hassan bin Musa, Feraƙ Al-Shia, Beirut, Dar al-Azwa Publishing House, B.T.A.
  • Reza Zadeh Asgari, Zahra, "Gudunwar hatsi wajen Rusa Fuskar Shi'a", Tarihin Al'adun Musulunci da Wayewa, No. 1, Winter 2009.
  • Sadr, Sayyid Muhammad Baƙir, Bincike a Sharh Al-Urwa Al-Wuthƙhati, ƙum, Majalisar Shahida ta Ayatollah al-Sadr al-Alami, 1408H.
  • Safari Forushani, Nematollah, "Glo's Flow Science", Kimiyyar Hadisi, Lamba 1, Autumn 1375.
  • Safari Forushani, Nematollah, Ghalian (Juryanha wa bar Ayandeha), Mashhad, Astan ƙuds Razavi, 1378.
  • Shahrashtani, Muhammad bin Abdul Karim, Al-Milalu wa Al-Nihal, ƙom, Al-Sharif al-Razi, bugu na uku, 1364.
  • Shaikh ɗusi, Muhammad bin Hassan, Kitab Al-Ghaibah, Ebadullah Tehrani da Ali Ahmad Naseh, ƙum, Darul Maarif al-Islamiyya suka gyara, 1411H.
  • Sheikh Ansari, Morteza, Kitab Al-ɗahara, ƙum, Majalisar karrama Sheikh Azam Ansari, 1415H.
  • Sheikh Mofid, Muhammad bin Muhammad, Tas'hih Al-Itiƙadat, ƙum, Sheikh Mofid Congress, bugu na biyu, 1414H.
  • Sheikh Sadouƙ, Muhammad bin Ali, Al-Ithiƙadat, ƙum, Sheikh Mufid Congress, 1414H.
  • Sheikh Tusi, Muhammad bin Hasan, Ikhtiyar Marifah Al-Rijal, Mashhad, Cibiyar Buga Jami’ar Mashhad, bugun farko, 1409H.
  • Sheikh ɗusi, Muhammad bin Hassan, Rijal Al-Tusi, ƙum, Al-Nashar al-Islami Foundation, bugu na uku, 1373.
  • Sobhani, Jafar, Bincike a duniya da al-Nahl, ƙom, Al-Nashar al-Islami Foundation, Beta.
  • Tabarsi, Ahmad bin Ali, Al-Ihtjaj Ali Ahl al-Jajj, Mashhad, Morteza Publishing House, bugun farko, 1403H.
  • Tayima, Saber Abd al-Rahman, Al-Gholu da al-Farƙ al-Ghaliya tsakanin Musulmi, Alkahira, Madbouli School, 2009.
  • ƙamisi, Abdullah, Al-Sira'u bainal Al-Islam wa Al-wathaniyyah, Alkahira, Bina, bugu na biyu, 1402H.
Daga "https://ha.wikishia.net/w/index.php?title=Gullatu&oldid=7521"