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Haddar Al-Kur'ani

Haddar Alkur'ani (Larabci: حفظ القرآن) ko kiyaye shi a zuciya, yana nufi kiyaye karatunsa a kwakwalwa, an ambaci lada mai tarin yawan daga hadisai kan wannan aiki, haka zalika anyi masa alƙawurra, a cikin wani hadisi daga Annabi (S.A.W) yana cewa martbatar Mahaddacin Alkur'ani a kanku kamar misalin martabata ce kan sauran mutane, kan asasin rahotannin Masadir ɗin tarihi dana hadisi, Manzon Allah (S.A.W) shi ne farkon wanda ya fara haddace Alkur'ani. babu cikakken rahoto kan adadin Mahaddatan Alkur'ani a zamanin Annabi (S.A.W) tare da haka cikin wani hadisi an bayyana cewa adadin Mahaddatan Alkur'ani a zamaninsa sun kai mutane 70.

Akwai Mabambantan hanyoyin haddar Alkur'ani amma mafi dacewarsu cikinsu shi ne hadda daga hotan ayoyinsa, ƙasashen musulmai misalin Iran, Malesiya, Misra, Jodan, Libya Saudi Arabiyya a cikin kowacce shekara suna shirya musabaƙoƙin auna ƙarfin haddar kur'ani, a cikin shekarar 1390 h shamsi, Sayyid Ali Khamna'i Jagoran Jamhuriyar Muslunci ta Iran ya buƙaci samar da Mahhadata miliyon goma a ƙasar Iran daga shugabannin Ma'aikatar kula da Al'adu

Nazarin Ma'ana

Haddace Alkur'ani yana nufin haddar ayoyinsa da kiyaye su cikin kwakwale[1] ba'arin Masu zurfafa bincike tare da jingina da rahotannin tarihi da riwaya, sun bayyana cewa fara amfani da Kalmar Hifuzl Alkur'ani da ma'anar haddace shi ta kasance tun tsakiyar ƙarni na biyu.[2] a cewa Marubucin Maƙalar Hifzul Kur'ani a kundin Dayiratul Ma'arif tashatyu, a farkon muslunci ana kiran mahaddata da sunaye misalin (Jamma'ul Alkur'an), (ƙurra'ul Alkur'an), (Hamalatul Alkur'an).[3] kalmar Hifzu tana da ma'ana guda biyu a harshen Larabci sune kiyayewa ko karewa, sannan ana amfani da ita da ma'ana kiyaye abu a kwakwalwa.[4]

cikin Isɗilahin ulumul kur'ani ana kiran wanda yake karanta kur'ani tare da kiyaye tajwidi da tartili da sunan Hafizu Kur'an, haka wanda yake da ilimi kan sanin sunnar Annabi (S.A.W) da halayen riwayoyi da ɗabaƙoƙin Malaman Hadisi shima ana kiransa da suna Hafiz.[5]

Sayyid Ali Khamna'i Jagoran Jamhuriyar Muslunci ta Iran
Wallahi wannan abu ya faru ba sau ɗaya ba sau biyu ba dani ina yin tunani da kaina ina cewa idan har da zai yiwu zan iya bada dukkanin abin da na mallaka domin na zama Mahaddaci Kur’ani, sai kash abin ban takaicin shi ne ba zai yiwu ba cikin wannan shekaru nawa na riga na tsufa ba zan iya haddace Kur’ani ba, amma ku yanzu matasa ne ƙananan yara zaku iya haddace Kur’ani.

[6]

Matsayi

Ba'arin masu zurfafa bincike kan asasin Magana ta farko cikin ayoyin farko-farkon suratul Alaƙ da suke cewa: (ka karanta) sun bayyana cewa karatun daga hadda shi ne marhala ta farko daga karatu, rubutun Kur'ani ya zo ne daga bayan hadda.[7] kan wannan asasi ne Malam Ramiyar a cikin littafin Tarikh Kur'ani ya tafi kan cewa Annabi (S.A.W) shi ne farkon mahaddacin Kur'ani.[8] Ɗabaɗaba'i Malamin tafsiri a wannan zamani ya tafi kan cewa abin da ake nufi da Zikru da ya zo a aya ta 34 suratul Ahzab shi ne haddar Kur'ani,[9] haka shima ɗabarasi yana ganin cewa abin nufi daga sauƙaƙe Kur'ani domin Ambato da ya zo cikin aya ta 17 suratul ƙamar shi ne haddar Kur'ani.[10] A cewar marubucin Maƙaleh Hifzi Kur'an cikin kundin ilimin duniyar muslunci, haƙiƙa haddar Kur'ani tun farkon muslunci ta kasance mafificin nau'i da ya banbanta da saura. da wannan dalili ne ake gabatar da matashi Mahaddacin Alkur'ani a limancin sallah kan sauran limamai sakamakon haddar Kur'anin da ya yi, haka a lokacin yaƙin Uhudu an binne Shahidai Mahaddatan Alkur'ani tare da Hamza Baffan Annabi (S.A.W).[11]

A cewar Shahidus Sani wanda ya rasu a shekara ta 965 haƙiƙa magabatan Malamai sun tafi kan cewa haddar Kur'ani tana gaban dukkanin ilmai, sun kasance suna koyar da ilimin fiƙihu da usul ga Mahaddatan Kur'ani kaɗai.[12] ƙasashen musulmai daga jumlarsu akwai Libya, Jodan, Malesiya, Saudi Arabiyya da Iran duk shekara suna shirya musabaƙar auna ƙarfin haddar Mahhadatan Kur'ani..[13] Sayyid Ali Khamna'i a shekarar 1390 h shamsi, ya ɓuƙaci hukumar kula da Al'adu ta ƙasar Iran da ta samar da Mahhada miliyan goma cikin ƙasar Iran[14] a cewa Mahadi ƙurreshaiklu ɗaya daga cikin shugabannin kwamitin Haddar Alkur'ani na Jamhuriyar Muslunci ta Iran ya bayyana cewa babu cikakken rahotan adadi Mahaddatan Alkur'ani a ƙasar Iran,[15] amma tare da hakan wasu ba'ari sun bayyana cewa akwai tsammanin samun adadin Mahaddatan Alkur'ani a Iran Mutum dubu 20 zuwa 30.[16]

Falalar Haddar Alkur'ani

Kulaini daga shararrun Malaman hadisin Shi'a, ya tattaro hadisan falalar haddace Alkur'ani cikin keɓantacce babi.[17] kan asasin ba'arin wasu hadisai, dangane da Mahaddacin Alkur'ani bai kamata ma ayi wani tunani na cewa ai Allah ya bawa waninsa abin da ya bashi ba,[18] Annabi (S.A.W) ya bayyana Mahaddatan Alkur'ani matsayin Maɗaukakan mutane cikin al'ummarsa kuma ya ajiye matsayinsa Bayan Annabawa da Malamai,[19] a cewarsa duk wanda suke tozarta mahaddatan Alkur'ani ko wulaƙanta su, lallai sun kasance mahallin tsinuwa da la'anar Allah,[20] ranar Alƙiyama Mahaddacin Alkur'ani zai ceci mutane goma daga danginsa daga wuta wanda sun cancanci shiga wuta.[21]

Kan asasin abin da Kulaini ya naƙalto daga Imam Sadiƙ (A.S) adadin Matattakalar benayen Aljanna ya kasance gwargwadon adadin ayoyin Alkur'ani, kuma a ranar Alƙiyama za a kira Mahaddacin Alkur'ani a ce masa karanta Kur'ani tare da karanta duk aya guda ɗaya ka taka matattakala ka haye sama, sannan mafi ɗaukakar darajojin Ajanna sun kasance ga Mahaddatan Alkur'ani.[22] cewar Ayatullahi Jawadi Amoli Masanin Falsafa da Kur'ani, haddar Kur'ani kaɗai tare da ƙira'arsa ta zahiri basa wadatarwa cikin cimma falaloli da darajoji, bari dai kamar yanda ya zo a wata riwaya aiki da saƙonnin cikin ayoyin sharaɗi ne na karɓar aikin Makarancinsa, Malamin ya tafi kan cewa ranar Alƙiyama kaɗai mutum zai samu damar iya karatun Alkur'ani idan ya kasance yana aiki da shi a duniya[23]

Tare da waɗannan hadisai, Imam Sadiƙ (A.S) yana ganin tilawar Alkur'ani daga Matanin littafin Alkur'anin tafi alheri da samun lada daga tilawarsa daga abin da aka haddace, dalilin haka ya kasance sakamakon amfanuwar da idanu suke yi daga kallon rubutun ayoyin Alkur'ani.[24]

Manta Hadda

A ra'ayin ba'arin Malaman fiƙihu haddace Alkur'ani mustahabbi,[25] sai dai kuma wasu ba'arin hadisai sun bayyana sakamako mara kyawu ga waɗanda suka haddace Alkur'ani ko wata sura sai ya zamana daga baya sun manta abin da suka haddace, daga dogara da waɗanann riwayoyi wasu Malamai suka yi fatawa akan haramcin manta haddar Alkur'ani,[26] ko kuma makruhancin haka, sun bada fatawar wajabcin kiyaye hadda ko kuma mustahabbancin kiyayeta daga mantawa,[27] a ɓangare guda kuma an samu wasu ba'ari tare da jngina da riwayoyin da suka saɓawa waɗanda suka gabata, sun bayyana cewa abin da ake nufi daga mantuwa a cikin gungun waɗannan riwayoyi ba shi ne manta zahirin lafuzzansa ba, bari dai riwayoyin suna Magana kan mantuwa da ta faru sakamakon sakaci da kula da haddar da kuma ƙauracewa shi kansa Alkur'ani.[28]

Hanyoyi Da Salo Daban-daban Na Hadda

Akwai hanyoyi da dama da ake amfani da su don haddace Alkur'ani, irin su haddacewa ta hanyar ji, ma'ana da kuma gani.[29] Kuma suna ganin mafi kyawun hanyar haddace Alkur'ani shi ne tuna ayoyi ta hanyar gani.[30] A cikin wannan hanya, mutum yana ƙoƙarin haddace wurin da ake samun ayoyi a shafi, yadda ake rubuta kalmomi da haruffa, da sauransu bayan nazarin ayoyin.[31]

Wani Adadi Daga Mahaddata Alkur'ani

Masu bincike suna ganin cewa a farkon muslunci Mahaddata Alkur'ani sun kasance da yawan gaske, amma babu cikakken bayani kan haƙiƙanin adadinsu.[32] Suyuɗi a yunƙurinsa na tabbatar da da'awar adadin Mahaddata ya jingina da adadin Shahidan yaƙin Uhudu, yaƙin Bi'ru Ma'una da yaƙin Yamamatu,[33] kan asasin rahotannin tarihi wannan Malamin ya ce a yaƙin Uhudu kaɗai mutane 74 suka yi shahada kuma Aksarinsu Mahaddatan Alkur'ani ne, haka kuma a watan Safar shekaru huɗu bayan hijira daga Makka zuwa Madina lokacin yaƙin Ma'una mutane 40 ko 70 daga Mahaddatan Alkur'ani ne suka yi shahada, sannan bayan wafatin Annabi (S.A.W) a lokacin yaƙin Yamamatu mutum 1200 ne daga musulmai suka yi shahada cikinsu akwai mutum 450 ko 700 da suka kasance daga Mahaddatan Alkur'ani.[34] Suyuɗi ya ambaci sunayen Mahaddata daga Imam Ali (A.S), Ubayyu Bn Ka'ab, Abur Darda'i, Mu'az Bn Jabal,, Zaidu Bn Sabit, Abdullahi Bn Mas'ud da…daga Maza kenan, sannan cikin Mata akwai Hazrat Fatima (S) Fiddha, A'isha da Hafsa dukkkaninsu suna cikin shahararrun Mahaddatan Alkur'ani a zamanin Annabi (S.A.W).[35] Wasu adadi bisa dogara da wasu shaidu, sun bayyana cewa Mawaƙin Farisawa Hafiz Shirazi shima ya kasance Mahaddacin Alkur'ani, suna ganin cewa an kira shi da suna Hafiz ne sakamakon haddace Alkur'ani,[36] haka kuma an ce Karbala'i Kazim Saruƙi wani tsoho Manomi wanda bai yi karatu ba da ya kasance a garin Saruƙ Jahar Arak a ƙasar Iran, sakamakon tsananin himmatuwarsa da damuwarsa kan bada zakka da kuma neman dukiyar Halal cikin yanayi na Mu'ujiza ya haddace Alkur'ani.[37] Abu ƙasim Khaz Ali wanda ya rasu shekarar 1394 h shamsi, Malamin Hauza, da kuma Muhammad Taƙiyyu Bahlul wanda ya rasu shekarar 1384 h shamsi, ana ƙidaya su cikin Mahaddatan Alkur'ani.[38]

Nazari

Mu'ujamu Huffazil Alkur'an Abarar Tarikh, talifin Muhammad Salim Muhaisin: wannan littafi ya ƙunshi tarihin gomomin Mahaddatan Alkur'ani. Ma'arifatul Al-ƙurra'il Al-kibar Ala ɗabaƙat wal-A'asar ko kuma ɗabaƙatul Al-ƙurra, rubutun Shamsid-dini Muhammad Bn Ahmad Bn Usman Zahabi: marubucin littafin ya tattaro Mahaddatan Alkur'ani da surar ɗabaƙa-ɗabaƙa. Usul wa Rabashhaye Hifzi Kur'an, rubutun Sayyid Ali Mirdamad Najaf Abadi: Maɗabba'ar Intisharat Markaz Bainal Milali tarjumeh wa Nashar Al-Musɗapa ta buga shi, cikin Fasali na farkon littafin an yi Magana kan muhimmanci da larurar sanin kalmomin hadda, a Fasali na biyu, Magana ce kan Asalai da Muƙaddima, Fasali na uku ya yi bayani game da hanyoyin hadda da tilawa da tabbatar da zaunawar hadda.

Bayanin kula

  1. ↑ Hosseini, “Hifzul Kur’an”, shafi na 385.
  2. ↑ Hosseini, “Hifzul Kur’an”, shafi na 385.
  3. ↑ Hosseini, “Hifzul Kur’an”, shafi na 385.
  4. ↑ Moghri, Misbah Al-Munir, karkashin kalmar "Hifz"; Sharif Hussain, Al-Ifsah fi Fiqh Al-Lugghah, karkashin kalmar al-Hifz.
  5. ↑ Hosseini, “Hifzu Kur’an”, shafi na 385
  6. ↑ «نشانه را به خاطر بسپار»،Shafin yanar gzo na yada ayyukan Ayatullahi Sayyid Ali Khamna'i
  7. ↑ Ramyar, Tarikh Alqur'an, 1346, shafi na 221.
  8. ↑ Ramyar, Tarikh Alqur'an, 1346, shafi na 221.
  9. ↑ Tabatabaei, Al-Mizan fi Tafsir Al-Qur'an, 1370, juzu'i na 16, shafi na 313.
  10. ↑ Ɗabarasi, Majma Al-Bayan, 1415 AH, juzu'i na 9, shafi na 316.
  11. ↑ Zarangar, “Hifzu Kur’an”, shafi na 585.
  12. ↑ Shahid Thani, Munyatul Al-Murid, 1409H, shafi na 263.
  13. ↑ «نگاهی به مسابقات بین‌المللی قرآن در جهان/ جایگاه ایران کجاست؟»، Hukumar labarai ta kasa da kasa Kur'ani IQNA
  14. ↑ «بیانات در دیدار قاریان و حافظان و اساتید قرآنی»، Shafin yanar gizo na kula ayyuka da rubutun Sayyid Ali Khamna'i
  15. ↑ «هیچ آمار رسمی از تعداد حافظان قرآن ارائه نشده است»، hukumar labarai Taqreeb.
  16. ↑ «تعداد حافظان قرآن؛ فاصله بسیار از سند چشم‌انداز»، Hukumar labarai Jamhuriyyar Muslunci Iran.
  17. ↑ Kulaini, Al-Kafi, 1407 Hijira, juzu'i na 2, shafi na 603.
  18. ↑ Muhaddith Nouri, Mostadrak Al-wasa'il Mu’assase Ahlul-Baiti, tsira da amincin Allah su tabbata a gare shi,Ii'ihya Turath hadith, juzu’i na 4, shafi na 237.
  19. ↑ Majlisi, Bihar Al-Anwar, 1403 AH, juzu'i na 89, shafi na 18 da 19.
  20. ↑ Motaghi Al-Hindi, Kanzul Al-Umal, 1401 AH, juzu'i na 1, shafi na 523.
  21. ↑ Ɗabarasi, Majma'ul Al-Bayan, 1415 AH, juzu'i na 1, shafi na 45.
  22. ↑ Kulaini, Al-Kafi, 1407 Hijira, juzu'i na 2, shafi na 603.
  23. ↑ «انسان در قیامت هر آیه‌ای را نمی‌تواند بخواند»، Hukumar labarai Fars.
  24. ↑ Kulaini, Al-Kafi, 1407H, Mujalladi na 2, shafi na 613 da 614.
  25. ↑ «جایگاه حفظ قرآن کریم در روایات»، Shafin yanar gizo na Rasikhun.
  26. ↑ Hurrul Amili Wasa'ilul Shi'a Ila Tahsilil Masa'ilil shari'a, Maɗab'ata: Ma'aikatar Ahlul-Bait (a.s) ta farfaɗo da al'adun - Qum, Juzu'i na 6, shafi na 195«جایگاه حفظ قرآن کریم در روایات»، پایگاه اطلاع‌رسانی راسخون.
  27. ↑ Ibn Fahad Hilli, Uddatul Al-Da’i wa Najahu Al-Sa’i, 1407H, juzu’i na 1, shafi na 291.
  28. ↑ «فراموش کردن قرآن پس از حفظ آن»،Shafin yanar gizo na Hadith Net; Hurrul Amili, Wasail al-Shi'a, Maɗab'ata: Ma'aikatar Ahlul-Bait (a.s) ta farfaɗo da al'adun - Qum, Juzu'i na 6, shafi na 195.
  29. ↑ «معرفی ۷ تا از روش‌های حفظ قرآن کریم + سریعترین روش حفظ قرآن»، Shafin yanar gizo na Ma'aikatar Alkur'ani Aliyeen
  30. ↑ «معرفی ۷ تا از روش‌های حفظ قرآن کریم + سریعترین روش حفظ قرآن»، Shafin yanar gizo na Ma'aikatar Alkur'ani Aliyeen.
  31. ↑ «معرفی ۷ تا از روش‌های حفظ قرآن کریم + سریعترین روش حفظ قرآن»، Shafin yanar gizo na Ma'aikatar Alkur'ani Aliyeen..
  32. ↑ «معرفی ۷ تا از روش‌های حفظ قرآن کریم + سریعترین روش حفظ قرآن»، Shafin yanar gizo na Ma'aikatar Alkur'ani Aliyeen.
  33. ↑ Suyuɗi, Al-Itƙan, 1416 Hijira, juzu'i na 1, shafi na 193.
  34. ↑ Suyuɗi, Al-Itƙan, 1416 Hijira, juzu'i na 1, shafi na 193.
  35. ↑ Suyuɗi, Al-Itƙan, 1416 Hijira, juzu'i na 1, shafi na 193.
  36. ↑ Saeedi, “ƙira'atul Al-ƙur’an Dar cehardahe riwayat wa Tazmin Hafioz” shafi na 172, 173.
  37. ↑ Fa'alu Iraƙi, Karbalai Kazem Saroƙi, shafi na 1868.
  38. ↑ «معرفی ۷ تا از روش‌های حفظ قرآن کریم + سریعترین روش حفظ قرآن»،Shafin yanar gizo na Ma'aikatar Alkur'ani Aliyeen

Nassoshi

  • Fa'alu Iraqi, Hossein, Karbalai Kazem Saroqi,daneshnameh Qur'an wa Qur'n Fajuhi Tehran, Dostane-Nahid, 1377.
  • Ibn Fahd Hilli, Ahmed bin Shamsuddin Muhammad, Uddatul Al-Da'i wa Najahu Al-Sa'i, Beirut, Dar al-Kitab al-Arabi, 1407.
  • Kulaini, Muhammad bin Yaqub, Al-Kafi, Qum, Darul Katb al-Islamiyya, 1407H.
  • Majlisi, Muhammad Baqir, Bihar aA-Anwar, Qum, Mu'assasar Al-Bait, tsira da amincin Allah su tabbata a gare shi, don raya al'adun gargajiya, 1403.
  • Moghi,Abdur Rahim, 20 Rabashe Hifzu Qur'an, H, a cikin Mujallar Shamim Yas, No. 20, Nuwamba 2003
  • Moghri, Muhammad bin Ahmad, Misbah al-Munir fi Sharh Ghairib al-Kabeer na Rafei, Kum, Dar al-Hijrah Publications, 1397.
  • Motaghi Handi, Ali bin Hossam, Kenzul Al-Umal fi Sunan Al-Aqwal wa Al-Af'al, Beirut, Al-Rasalah Est., 1401 AH.
  • Muhaddith Nouri, Hossein, Mostadrak Al-wasa'il, Qum, Mu'assasatu Al-Baiti, Amincin Allah ya tabbata a gare su li Ihya'i Turath, Bita.
  • Qomi, Sheikh Abbas, Nafs al-Mahmoum, tarjameh kamara, Tehran, Islamia Press, 1376 AH.
  • Ramyar, Mahmoud, Tarikh Alqur'an, Tehran, Amir Kabir Publications, 1369.
  • Saeedi, Ali, “ƙira'atu cehardahe Riwayat wa tazmin Hafiz ”, Ulum Islami, Mujalladi na 12, 2007.
  • Shahid Thani, Zainul-Din bin Ali, Munyatul Al-Murid, Qum, Makarantar Islamic Media, 1409H.
  • Sharif Hossein, Musa da Abd al-Fattah Sa'idi, Al-Ifsah fi Fiqh Al-Lugghah, Beirut, School of Islamic Media, 1410.
  • Siyuɗi, Jalal Al-Din, Al-Itƙan fi Ulum al-Qur'an, Lebanon, Darul Fikr, 1416 Hijira.
  • Tabatabai, Seyyed Mohammad Hossein, Al-Mizan fi Tafsir Al-Qur'an, Qom, Ismailian Publications, 1370.
  • Zarangar, Ahmed, "Hifzu Alƙur'an", Daneshnameh Jahan Islam (Juzu'i na 13), Tehran, Bunyad Dayirat Alma'arif Islami, 2008.
  • «معرفی ۷ تا از روش‌های حفظ قرآن کریم + سریعترین روش حفظ قرآن»، Shafin yanar gizo na Ma'aikatar Alkur'ani Aliyeen, ranar duba: 8 ga watan Mehr na shekarar 1402 (kalandar hijira shamsiyya).
  • «بیانات در دیدار قاریان و حافظان و اساتید قرآنی»Shafin yanar gizo na Ofishin Ajiye da Buga Ayyukan Ayatollah al-Uzma Khamenei, ranar buga labari: 11 ga watan Mordad na shekarar 1390 (kalandar hijira shamsiyya), ranar duba: 8 ga watan Mehr na shekarar 1402 (kalandar hijira shamsiyya).
  • «نگاهی به مسابقات بین‌المللی قرآن در جهان/ جایگاه ایران کجاست؟»Kabarin majalisar Qur'ani ta Duniya (IQNA), ranar buga labari: 4 ga watan Khordad shekarar 1393 (kalandar hijira shamsiyya), ranar duba: 8 ga watan Mehr shekarar 1402 (kalandar hijira shamsiyya).
  • «یادی از مرحوم آیت‌الله خزعلی؛ عالمی که حافظ قرآن بود»hukumar labarai ta majalisar Qur'ani ta Duniya, ranar duba: 10 ga watan Mehr shekarar 1402 (kalandar hijira shamsiyya).
  • «انسان در قیامت هر آیه‌ای را نمی‌تواند بخواند»، Hukumar labarai ta majalisar labarai na Fars, ranar buga labari: 15 ga watan Shahrivar shekarar 1397 (kalandar hijira shamsiyya), ranar duba: 8 ga watan Mehr shekarar 1402 (kalandar hijira shamsiyya).
  • «تعداد حافظان قرآن؛ فاصله بسیار از سند چشم‌انداز»،hukumar labarai ta majalisar Jamhuriyar Islamiya na Iran, ranar buga labari: 26 ga watan Bahman shekarar 1392 (kalandar hijira shamsiyya), ranar duba: 4 ga watan Mehr shekarar 1402 (kalandar hijira shamsiyya).
  • «هیچ آمار رسمی از تعداد حافظان قرآن ارائه نشده است»، hukumar labarai ta Taqrib, ranar buga labari: 5 ga watan Ordibehesht na shekarar 1400 (kalandar hijira shamsiyya), ranar duba: 7 ga watan Mehr na shekarar 1402 (kalandar hijira shamsiyya).
  • Ɗabarasi, Fazl bin Hasan, Majma'ul Al-Bayan fi Tafsir al-Qur'an, Beirut, Al-Alami Foundation for Publications, 1415 AH.
  • Ramyar Mahmud، «حافظان قرآن در زمان رسول خدا (ص)»، Shafin Yanar Gizo na Rasekhon, ranar buga labari: 7 ga watan Mehr shekarar 1395 (kalandar hijira shamsiyya), ranar duba: 8 ga watan Mehr shekarar 1402 (kalandar hijira shamsiyya).
  • Abdul-wahab, Murtada، «محمد تقی بهلول گنابادی (شیخ بهلول یا علامه بهلول)»،Shafin yanar gizo na Farhangestan-e Tamaddon-e Shia, ranar buga labari: 12 ga watan Mehr shekarar 1394 (kalandar hijira shamsiyya), ranar duba: 30 ga watan Aban shekarar 1402 (kalandar hijira shamsiyya).*«نشانه را به خاطر بسپار»، Shafin yanar gizo na Farhangestan-e Tamaddon-e Shia, ranar buga labari: 12 ga watan Mehr shekarar 1394 (kalandar hijira shamsiyya), ranar duba: 30 ga watan Aban shekarar 1402 (kalandar hijira shamsiyya).

«فراموش کردن قرآن پس از حفظ آن»، Shafin yanar gizo na Hadith Net, ranar duba: 8 ga watan Mehr shekarar 1402 (kalandar hijira shamsiyya).

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