Haƙƙin Iyaye

Daga wikishia
Kada ayi kuskuren Kaddara shi da Kyautatawa Iyaye

Haƙƙin Iyaye (Larabci:حَقّ والدین) wani Haƙƙi ke da suke shi a kan ƴaƴansu. kiyaye waɗannan haƙƙoƙin ana ɗaukarsa ɗaya daga cikin manya-manyan dokokin Allah, kuma bayan haƙƙin Allah ana ɗaukarsa matsayin mafi girman haƙƙin dake a kafadar ɗa.

A abun da ya zo a addini, ana lissafa kyautatawa, mutuntawa da biyayya ga iyaye da kuma biyan buƙatunsu na yau da gobe a matsayin haƙƙin iyaye ga yara. A cikin Alkur'ani, bayan umarnin kyautatawa ga iyaye, ba wai kawai an nemi yara da su guji musgunawa da tsangwama ga iyayensu ba ne kaxai, a a dole ne su kasance masu tawali'u a gabansu da yi musu addu'a tsawon rayuwarsu da bayan mutuwa. A cikin Hadisan Ma'asumai, kyautata mu'amala da iyaye yana daga cikin mafifitan ayyuka kuma mafi soyuwa a wajen Allah, kuma wannan na ɗaya daga cikin fitattun siffofi da halayen `yan Shi'a

Malaman fikihu suna ganin wajibi ne a yi biyayya ga iyaye a inda saɓawa umarnin su zai iya haifar musu da cutarwa Sai dai idan sun yi umurni da aikata Saɓon Allah, Haka nan a fatawarsu wajibi ne yaro ya baiwa iyayensa mabukata abin da za su rayu na yau da gobe.

Matsayi Da Muhimmancin Iyaye

وَاعْبُدُوا اللَّـهَ وَلَا تُشْرِ‌کُوا بِهِ شَیْئًا وَبِالْوَالِدَیْنِ إِحْسَانًا

Tarjama: Ku bautawa Allah ka da ku msa shirka da wani abu

Kulaini, Al-Kafi, 1407H, juzu'i na 2, shafi na 158

Girmama hakkin iyaye yana daga cikin manya-manyan umarnin Ubangiji[1] sannan kuma bayan haƙƙin Allah ana ɗaukarsa mafi girman haƙƙi dake kafadun yaro,[2] Kyautatawa iyaye da taimakon su na ɗaya daga abubuwan da aka lissafa[3] hakan ya zo a gurare da yawa cikin Alkur'ani mai girma.[4] An Maimaita wannan umarni, kai tsaye bayan umarnin bautar Allah da hani da yin shirka da shi[5] an kawo muhimmancin wannan koyarwa ta tarbiyyar addini.[6] A cikin rukunin Hadisai na Shi'a da ahlus-Sunna, haka nan an jaddada matsayin iyaye na musamman kuma an keɓe shi a wani ɓangare mai zaman kansa,[7] sabawa iyaye da ƙin jin maganar su haramun ne kuma yana daga cikin manya-manyan zunubai.[8] girmama iyaye da muhimmantasu ya zo a sauran littattafan addinai kamar bible da sauransu.[9]

Wane Haƙƙi ne Iyaye Suke Da Shi Kan Ƴaƴansu

Imam Kazim (A.S):
Wani mutum ya tambayi Manzon Allah (SAW): Menene hakkin uba akan dansa? Ya ce: Kada a kira shi da sunansa, kada ka yi tafiya a gabansa, kada ka zauna a gabansa, kuma kada ka yi wani abu don ka sa mutane su zage shi .

Kulaini, Al-Kafi, 1407H, juzu'i na 2, shafi na 158.

A madogaran addini, kyautatawa da girmama iyaye,[10]da yi musu biyayya,[11] da biya musu bukatunsu na kuɗi da wanda bana kuɗi ba,[12] na daga cikin haƙƙoƙin iyaye.

Kyautatawa Iyaye

Nasiha da girmamawa, Kyautatawa da mutunta iyaye suna daga cikin haƙƙoƙinsu,[13] Shaikh Hurrul Amili ya kawo a cikin littafin wasa'il bangareni mai unwanin haƙƙoƙin iyaye, kuma a cikinsa ya kawo hadisai dangane da kyautatawa da girmama iyaye.[14]

A cikin hadisan ma'asumai ya zo cewa kyautata mu'amala da iyaye yana daga cikin mafifitan ayyuka,[15] kuma mafi soyuwa a wurin Allah,[16] kuma yana daga cikin fitattun sifofi da halayen `yan Shi'a[17] haka nan kuma yardar Allah da fushinsa yana damfare da nasu daga `ya`yansu[18] ba a karbar uzuri kan rashin kyautata musu.[19]

Haka nan an rawaito game da rayuwar Manzon Allah (S.A.W) cewa yana girmama mahaifiyar da ta raineshi.[20] kuma yana girmama waɗanda suka kyautata wa iyayensa.[21] A kan haka ya kamata musulmi su kyautatawa iyayensu da kuma jure wa wahalhalun da suke cikin kula da iyayensu,[22] ko da iyayensu mushrikai ne[23] ko azzalumai.[24]

Misalai na Kyauttawa

Akwai misalai na kyautatawa iyaye a cikin aya ta 23 da ta 24 a cikin suratul-Isra'i, bayan umarnin kyautatawa iyaye, an kawo wasu misalan daga cikinta, kamar haramcin faɗin "kash" ko wayyo ko wash ga iyaye,[25] da kuma rashin tsangwama a gare su, a ci gaban ayar an ambaci kula da iyayen da suka tsufa, kuma ƴaƴa su kasance masu ƙasƙantar da kai a gabansu da yi musu addu'a tsawon rayuwarsu da bayan rasuwarsu kan wahalhalun da iyayensu suka sha cikin renonsu da iliminsu.[26]

Misalai na haƙƙin iyaye kuma sun zo a cikin hadisai daga cikinsu kada yaro ya kira su da sunan su, kada ya yi gaba da su, kada ya zauna a gaba ko bayansu,[27] haka nan idan suka kira shi ya yi sauri ya amsa, ko da ya yana cikin addu'a,[28] kuma idan halayensu da maganganunsu ya saɓa wa son ransa, to ya nisanci yamutsa fuska ko zaginsu,[29] kare sirrin iyaye,[30] da gode musu,[31] duka ana ɗaukarsu a matsayin sauran misalan kyautatawa ga iyaye.

Biyayya Da Ciyarwa

وَقَضَیٰ رَ‌بُّکَ أَلَّا تَعْبُدُوا إِلَّا إِیَّاهُ وَبِالْوَالِدَیْنِ إِحْسَانًا إِمَّا یَبْلُغَنَّ عِندَکَ الْکِبَرَ أَحَدُهُمَا أَوْ کِلَاهُمَا فَلَا تَقُل لَّهُمَا أُفٍّ وَلَا تَنْهَرْ‌هُمَا وَقُل لَّهُمَا قَوْلًا کَرِ‌یمًا وَاخْفِضْ لَهُمَا جَنَاحَ الذُّلِّ مِنَ الرَّ‌حْمَةِ وَقُل رَّ‌بِّ ارْ‌حَمْهُمَا کَمَا رَ‌بَّیَانِی صَغِیرً‌ا

(Fassara: Kuma Ubangijinka Ya hukunta kada ku bauta wa kowa face Shi, kuma ku kyautata wa mahaifanku, idan ɗayansu ya tsufa a gefenku, to, kada ku ce musu, "Tir" “Ubangiji”, kuma Kada ka yi fushi kuma ka yi musu magana da magana mai kyau, kuma ka shimfiɗa fikafikan ƙasƙanci a kansu, kuma ka ce: "Ya Ubangiji! Ka yi musu rahama, kamar yadda suka ɗaukaka ni da hikima."

Suratul Isra, aya ta 23-24, Tarjamar Foladvand

Yin biyayya ga iyaye yana daga cikin haƙƙoƙinsu[32] sai dai idan sun kira yaro zuwa ga shirka ko kuma yin zunubi,[33] A cikin hadisan Ma'asumai biyayya ga iyaye yana matsayin alamar imani.[34] yin mu'amala da su ta masu hankali.[35] da sauransu.

A cewar Mirza ƙummi ɗaya daga cikin malaman fiƙihun Shi'a, wajibcin biyayya ga iyaye na daga abin da malaman fiƙihun suka yi ittifaƙi a kan shi wato sun yi ijma'i kan hakan.[36] Sun yi ittifaƙin kan kada yaro ya aikata wani aikin mubahi wanda zai ɓata ransu har ta kai su yi fushi da shi, sai dai idan inbai aikataba hakan zai yi illa a rayuwarsa da cutar da shi[37] wasu daga malaman kamar Mai littafin jawahir da Sayyid Muhsin Hakim da Nasir Makarim Shirazi sun bada fatawa cewa wajibi ne kyautatawa iyaye a ko ina musamman gun da ƙin jin maganar su zai iya cutar da su da baƙanta musu .[38]

Daga cikin haƙƙoƙin iyaye akwai biya musu buƙatunsu na kuɗi.[39] A cewar malaman fiƙihu, idan iyaye suna da buƙata, wajibi ne a kan yaro ya ba su abin da zai ciyar da su da abin da za su yi amfani na yau da gobe, idan ya samu dama[40] A wasu ayoyin Alƙur'ani[41] an yi nasiha ga `ya`ya da su yi la'akari da rabon iyaye a cikin wasiyyarsu ta kuɗi, su kyautar da dukiyarsu ga iyayensu.[42]

Hakkokin Iyaye Bayan SUn bar Duniya

A madogaran addini, ana umurtar yara da kyautatawa iyayensu bayan rasuwarsu[43] ta hanyar karanta Alkur'ani, neman gafara gun Allah, da yi wa musu addu'a, ba da sadaka, biyan basussukan kuɗi da sauran Al'amuran wajibi da masuyi ba suna raye, girmama abokan iyaye da sada zumunta ga danginsu da abokanansu[44] da yin sallah da azumi da hajji a madadin iyaye.[45]

A cikin littattafan fiƙihu ana ganin wajibi ne ga babban ɗa ya yi ramuwar sallah da azumi ga mahaifinsa,[46] wasu maraja'an taƙlidi irin su Khamn'ai da Makarim Shirazi da Nuri Hamadani[47] sun yi la'akari da cewa ya kamata uwa ta kasance cikin wannan hukuncin. yaz o a sahifa Sajjadiyya daga cikin ayyukan da yaro zai yi bayan rasa iyayen sa shi ne rama ibadun da ba su samu dama sun yi ba suna raye da yi musu addu'a.[48]

Dalilin Da Ya sa Ake ƙarfafa Kiyaye Haƙƙin Iyaye

Allama Ɗabaɗaba'i ya bayyana dalilin da ya sa Kur'ani ya jaddada kyautatawa iyaye a matsayin alaƙa ta tausayawa tsakanin iyaye da `ya`ya wadda ita ce take haifar da kyakkyawar alaƙa tsakanin tsatson masu tasowa, da na baya da kuma ƙarfafa alaƙar iyali. A matsayin ɗaya daga cikin muhimman al'amura a cikin zamantakewa, zaman lafiyar iyali shi ne dalilin zaman lafiyar al'umma.[49]

Ibn Maskawaihi (320-420 A.H), malamin shi'a, shi ma ya yi nazari kan dalilin da ya sa a cikin koyarwar addini aka yi umurni da kyautatawa iyaye da sauke haƙƙoƙinsu, amma irin wannan umarni ba a bawa iyaye ba game da ƴaƴa, yana ganin cewa iyaye kar su ɗauki ƴaƴansu a matsayin wani abu daban da kansu. Saboda haka, kamar yadda suke ƙaunar kansu, su ma suna ƙaunarsu, kuma suna ɗaukar ci gaban yaransu a matsayin ci gabansu. Amma wani lokacin ana samun yaran ba sa jin haka ga iyayensu.[50]

Lura Da Haƙƙin Iyaye

Imam Sajjad (A.S):
Wani mutum ya zo wajen Manzon Allah (S.A.W) ya ce babu wani mugun abu da ban aikata shi ba. Shin akwai hanyar da zan tuba in koma? Sai Manzon Allah (S.A.W) ya ce: "Shin a cikin iyayenku akwai wanda yake raye?" sai yace akwai babana yana raye, Sai Annabi ya ce, ka je ka kyautata masa. Da mutumin ya tafi sai Manzon Allah (S.A.W) ya ce ya so ace mahaifiyarsaetana rayu.

Kofi Ahwazi, Al-Zahd, 1399 AH, shafi na 35

A cikin hadisai an jaddada kulawa ta musamman ga uwa[51]] kuma mafi girman haƙƙi nata ne;[52] ta yadda suke ganin ba za a iya cika haƙƙin uwa ba.[53] An karɓo daga Annabi (S.A.W) cewa: kyautatawa uwa ita ce kaffarar zunuban da suka gabata.[54]

A cikin aya ta 15 a cikin suratul Ahƙaf bayan an yi umarni da kyautatawa iyaye da bayyana falsafarta, wato hikimar yin hakan, sai aka ambaci ƙoƙarin uwa. A wajen malaman musulmi, wannan mas'ala tana nuni ne da haƙƙin uwa, kuma an ƙarfafa biyayya a gare ta fiye da komai[55] Imam Sajjad (A.S) a cikin Risalatul Huƙuƙ ya yi nuni da irin wahalhalun da uwa ke fuskanta a lokacin da take dauke da ciki da bayan ta gama shayar da yaro tana rainon shi yana ƙarami , Anan ne imam ya yi nasiha ta musamman, kuma ya umurci yaron ya yi godiya ta musamman ga ƙoƙarin Mahaifiyarsa.[56]

Tambayoyi Masu Dangantaka

Bayanin kula

  1. ↑ Sepah Pasidaran, Marif Kur'an, 1378, juzu'i na 2, shafi 78.
  2. ↑ Rashid Reza, Tafsir al-Manar, 1414 AH, juzu'i na 8, shafi 186; Fadlullah, Man Wahayi Al-Qur’an, 1419 AH, juzu’i na 7, shafi na 259.
  3. ↑ Abu al-Saud, Tafsirin Abi al-Saud, 1983, juzu'i na 3, shafi na 198.
  4. ↑ Duba Suratul Ankabut, aya ta 8; Suratul Ahaqaf, aya ta 15.
  5. ↑ Suratul Baqarah, aya ta 83; Suratul Nisa, aya ta 36; Suratul An'am, aya ta 151; Suratul Esra, aya ta 23.
  6. ↑ Shah Abd al-Azimi, Tafsir Ezna Ashhari, 1363, juzu'i na 7, shafi na 355.
  7. ↑ Misali, koma Kilini, Al-kafi, 1407 AH, juzu’i na 2, shafi:157; Majlesi, Bihar al-Anwar, 1403 AH, juzu'i na 71, shafi na 22; Bukhari, Sahihul Bukhari, 1422 AH, juzu'i na 8, shafi na 2; Muslim bin Hajjaj, Sahih Muslim, juzu'i na 8, shafi na 1.
  8. ↑ Duba Kulaini, al-Kafi, 1407 AH, juzu'i na 2, shafi.278; Bukhari, Sahihul Bukhari, 1422H, juzu'i na 8, shafi na 4.
  9. ↑ DubiKitabul Mukaddas, sifri Lewi, fasali 19, aya ta 3; kuruj, Fasal 20, aya ta 12; sifri Tasniyya, fasal5, aya ta 16.
  10. ↑ Abu al-Saud, Tafsirin Abi al-Saud, 1983, juzu'i na 3, shafi na 198.
  11. ↑ Abbas Nejad, rawanshinasi wa ulumi tarbiyati, 2004, shafi 81.
  12. ↑ Abbas Nejad, rawanshinasi wa ulumi tarbiyati, 2004, shafi 81.
  13. ↑ Abu al-Saud, Tafsirin Abi al-Saud, 1983, juzu'i na 3, shafi na 198; Abbas Nejad, Rawanshinasi wa ulumi tarbiyati, 2004, shafi 81.
  14. ↑ Sheikh Hurru Amili, Wasa'il al-Shia, 1409 AH, juzu'i na 21, shafi na 505.
  15. ↑ Kulaini, Al-Kafi, 1407H, juzu'i na 2, shafi na 158.
  16. ↑ Bukhari, Sahihul Bukhari, 1422 AH, juzu'i na 8, shafi na 2.
  17. ↑ Kulaini, Al-Kafi, 1407H, juzu'i na 2, shafi na 74.
  18. ↑ Tirmizi, Sunan al-Tirmidhi, 1403 AH, juzu'i na 3, shafi 207; Kulaini, Al-Kafi, 1407 Hijira, Juzu'i na 1, shafi 428.
  19. ↑ Kulaini, Al-Kafi, 1407H, juzu'i na 2, shafi na 162.
  20. ↑ Abu Dawood, Sunan Abu Dawood, 1410 AH, Juzu'i na 2, shafi 507-508.
  21. ↑ Kulaini, Al-Kafi, 1407 AH, juzu'i na 2, shafi 161.
  22. ↑ Kulaini, Al-Kafi, 1407 AH, juzu'i na 2, shafi 162; Sheikh Sadouq, Man La Yahzoroh al-Faqih, 1413 AH, juzu'i na 4, shafi na 407 da 408.
  23. ↑ Bukhari, Sahihul Bukhari, 1422H, juzu'i na 8, shafi na 4.
  24. ↑ Kulaini, Al-Kafi, 1407H, juzu'i na 2, shafi na 162.
  25. ↑ Fakhr Razi, Mufatih al-Ghaib, 1420 AH, juzu'i na 20, shafi na 324.
  26. ↑ Suratul Isra, aya ta 23-24.
  27. ↑ Duba Kulaini, Al-Kafi, 1407 AH, Juzu'i na 2, shafi na 158-159; Sheikh Sadouq, Man La Yahzoreh al-Faqih, 1413 AH, juzu'i na 4, shafi na 372; Bukhari, Al-adab al-Mufard, 1409H, shafi na 30.
  28. ↑ Majlisi, Bihar al-Anwar, 1403 AH, juzu'i na 71, shafi na 37.
  29. ↑ Kulaini, Al-Kafi, 1407 AH, juzu'i na 2, shafi na 349; Sheikh Tusi, al-Tabayan, Dar Ihya al-Trath, juzu'i na 6, shafi na 467.
  30. ↑ Duba Kulaini, al-Kafi, 1407 AH, juzu'i na 6, shafi.503; Sheikh Sadouq, Man La Yahzura Al-Faqih, 1413 AH, juzu'i na 4, shafi na 372.
  31. ↑ Sheikh Sadouq, Ayoun Akhbar al-Reza (AS), 1378 AH, Juzu'i na 1, shafi na 258.
  32. ↑ Abbas Nejad, Rawanshinasi wa ulumi tarbiyati, 2004, shafi 81.
  33. ↑ Suratul Ankabut, aya ta 8; Suratul Lukman, aya ta 13-14; Abbas Nejad,, 2004, shafi 8Rawan shinasi wa ulumi tarbiyati
  34. ↑ Kulaini, Al-Kafi, 1407H, juzu'i na 2, shafi na 158.
  35. ↑ Kulaini, Al-Kafi, 1407 AH, juzu'i na 1, shafi na 22.
  36. ↑ Mirzai Qommi, Jame al-Shatat, 1413 AH, juzu'i na 1, shafi na 240.
  37. ↑ Mirzai Qommi, Jame al-Shatt, 1413 AH, juzu'i na 1, shafi na 240.
  38. ↑ Najafi, Jawahirl al-Kalam, 1404 AH, juzu'i na 21, shafi na 23; Hakim, Mustamsk al-Arwa al-Wutrhghati, 1416 AH, juzu'i na 7, shafi 169; Makarem Shirazi, Esftataat jadid, 1427 AH, Juzu’i na 1, shafi 494.
  39. ↑ Abbas Nejad, Rawanshbinasi wa Ulumi tarbiyati 2004, shafi 81.
  40. ↑ Misali, duba: Imam Khumaini, Najat al-Ibad, 1422H, shafi na 382; Safi Golpayegani, Jame al-Ahkam, 1417 AH, juzu'i na 2, shafi na 104.
  41. ↑ Suratul Baqarah, aya ta 180 da ta 215. ↑
  42. ↑ Sheikh Tusi, Al-Tabayan, Dar Ihya Al-Tarath, juzu'i na 2, shafi na 108.
  43. ↑ Kulaini, Al-Kafi, 1407 AH, juzu'i na 2, shafi na 159 da 163.
  44. ↑ Duba Kulaini, Al-Kafi, 1407 AH, Juzu'i na 2, shafi na 159 da 163; Tabarsi, Majma al-Bayan, 2002, juzu'i na 6, shafi na 632.
  45. ↑ Kulaini, al-Kafi, 1407 AH, juzu'i na 2, shafi na 159, hadisi na 7.
  46. ↑ Mohagheq Hilli, Shar'e al-Islam, 1408H, juzu'i na 4, shafi na 19.
  47. ↑ Duba Bani Hashemi, Tauzihul al-Masa'il al-Marjah, 1424 AH, Juzu'i na 1, shafi na 761 da 162; Khamenei, Ajwiba al-Istaftaat, 1424H, shafi na 110.
  48. ↑ Imam Sajjad (A.S), Sahifa Sajjadiyeh, 1376, shafi na 116-118.
  49. ↑ Tabatabaei, Al-Mizan, 1417 AH, juzu'i na 7, shafi na 374 da juzu'i na 13, shafi na 80.
  50. ↑ Moskviyeh, Tahzeeb Al-Akhlaq, 1426 AH, shafi na 233.
  51. ↑ Kulaini, Al-Kafi, 1407 AH, Juzu'i na 2, shafi na 159-160.
  52. ↑ Hakeem Nishaburi, Daral-e-Marefa, Juzu'i na 4, shafi na 150.
  53. ↑ Ibn Abi Jumhur, Awali Al-Leali, 1405 Hijira, juzu'i na 1, shafi na 269.
  54. ↑ Kulaini, Al-Kafi, 1407H, juzu'i na 2, shafi na 162.
  55. ↑ Makarem Shirazi, Tafsir Namuneh, 1373, juzu'i na 17, shafi na 40; Ibn Muflah, Al-Adaab al-Sharia wa Al-Manha Al-Maraiyya, 1424H, Mujalladi na 1, shafi na 338
  56. ↑ Sheikh Sadouq, Man La Yahzura Al-Faqih, 1413 AH, Juzu'i na 2, shafi na 621.

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  • Abu Dawud, Suleiman bin Ash'ath, Sunan Abu Dawud, bugun Saeed Mohammad Laham, Beirut, 1410 AH.
  • Fazlullah, Muhammad Hossein, Man Wahayi Al-Qur'an, Beirut, Darul Mulak, bugun farko, 1419 Hijira.
  • Hakim Neishabouri, Muhammad bin Abdullah, Al-Mustadrak Ali Al-Sahihin, Beirut, Daral-e-Marefa, Bita.
  • Hakim, Seyyed Mohsen, Mustamsk al-Arwa al-Wuthghati, Dar al-Tafsir Est., Qom, bugu na farko, 1416H.
  • Ibn Shabah Harrani, Hasan bin Ali, Tohf al-Aqool on Aal al-Rasul (a.s), mai bincike kuma mai gyara: Ghafari, Ali Akbar, Qum, Islamic Publications Office, bugu na biyu, 1404H.
  • Imam Khomeini, Ruhollah, Najat Al-Ibad, Cibiyar Gyara da Buga Ayyukan Imam Khumaini (Quds Sareh), Tehran, bugun farko, 1422H.
  • Imam Sajjad (a.s.), Ali bin Al-Husain, Sahifa Sajjadiyeh, Kum, Al-Hadi printing, bugun farko, 1376.
  • Kulaini, Mohammad bin Yaqub, Al-Kafi, Bincike: Ali Akbar Ghafari, Tehran, Darul-e-Kitab al-Islamiya, bugu na 4, 1401H.
  • Littafi Mai Tsarki.
  • Majlesi, Mohammad Baqer, Bihar al-Anwar, Beirut, Dar Ihya al-Trath al-Arabi, bugu na biyu, 1403H.
  • Maskoyeh, Ahmad bin Muhammad, Tahhib al-Akhlaq wa Tathir al-Iraq, Bija, Tali'a al-Nur, bugu na farko, 1426H.
  • Mirzai Qommi, Abu al-Qasim, Jame al-Shatat fi Ajoubat al-Asthalat, mai bincike kuma mai bincike: Morteza Razavi, Tehran, Cibiyar Kayhan, bugu na farko, 1413 AH.
  • Muhakkik Hilli, Shara'ai Islam fi marifa halal wa haram: Bakal, Abdul Hossein Muhammad Ali, Cibiyar Ismailiyya, Qum, bugu na biyu, 1408H.
  • Muslim bn Hajjaj, Sahih Muslim, Beirut, Darul Fikr, Bita.
  • Rashid Reza, Muhammad, Tafsir al-Manar, Lebanon, Darul Marafah, bugun farko, 1414H.
  • SIpahe Pasidaran Marifan Kur'an, Tehran, Cibiyar Nazarin Musulunci ta Kare Juyin Juya Halin Musulunci, bugu na hudu, 1378.
  • Shah Abd al-Azimi, Hossein, Tafsir Isna Ashhari, Tehran, Miqat, bugun farko, 1363.
  • Sheikh Hurru Amili, Muhammad bin Hasan, Wasa'il al-Shi'a, Qum, Al-Bait (A.S.) Foundation, bugun farko, 1409H.
  • Sheikh Sadouq, Ayoun Akhbar al-Reza (AS), mai bincike kuma mai karantawa: Lajordi, Mahdi, Tehran, Nash Jahan, bugu na farko, 1378H.
  • Sheikh Sadouq, Muhammad bin Ali bin Baboyeh, Man la Yahdrah al-Faqih, mai bincike kuma mai bincike: Ghafari, Ali Akbar, Qum, ofishin wallafe-wallafen Musulunci, bugu na biyu, 1413 AH.
  • Sheikh Tusi, Muhammad bin Hassan, al-Tabyan fi Tafsir al-Qur'an, bincike: Ahmad Qusayr Aamili, Beirut, Dar Ahya Al-Trath al-Arabi, Bita.
  • Tirmizi, Muhammad bin Isa, Sunan al-Tirmidhi, Beirut, bugun Abdul Wahab Abdul Latif, 1403 AH.

Alqur'ani mai girma.

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