Imam Jawad (A.S)

Daga wikishia
Imam Jawad (A.S)
Imami na tara
Haramin Kazimaini
SunaMuhammad ɗan Ali ɗan Musa
gudummawaImami na tara
AlkunyaAbu Jafar
Ranar haihuwa10 Rajab, shekara 195. h. q.
MahaifaMadina
tsawon imamancishekara 17. (203-22 h. q)
Shahadaƙarshen watan Zil Qa'ada ko 6 ga Zil Hijja. shekara 220 h. q.
ƘabariKazimaini
Mahallin rayuwaMadina. Bagdad
LaƙubbaJawad. Taƙiyyu, Ibn Rida
UbaAli ɗan Musa ɗan Jafar
UwaSabika
MataSamanatu Magribiyya. Ummu Fadal
ƴaƴaAli. Musa. Hakima, Zainab. Fatima. Umama
Tsawon rayuwa25


Muhammad Bn Aliyu Bn Musa (arabic: محمد بن علي بن موسى) wanda ya fi shahara da Imam jawad ko kuma Imam Muhammad Takiyu wanda ya rayu tsakanin shekaru 195-220 Imami na tara cikin jerin Imaman Shi’a Isna Ashariyya, ana masa Alkunya da Abu Jafar ana kuma masa Lakabi da Jawad da Ibn Rida ya samu lakabin Jawad sakamakon yawan yin Kyauta da Ihsani. Imam Jawad ya yi Imamanci tsawon shekaru goma sha bakwai a zamanin gwamnatocin Mamun Abbasi da Mu’utasim, kan asasin nakalin galibin masadir Imam Jawad (A.S) ya yi shahada a karshen watan Zil-Ki’ida a shekara 220 h ƙamari yana da shekaru 25, hakika ya kasance wanda ya yi shahada yana cikin shekarun samartakarsa, an binne shi kusa da Kakansa Imam Musa Bn Jafar Alkazim (A.S) a Makabartar Kuraishi da take Kazimaini cikin babban birnin Bagdad na kasar Iraki. Imam Jawad (A.S) ya karbi ragamar Imamanci yana da shekaru takwas kacal wanda hakan ya sanya wasu daga Sahabban Imam Rida (A.S) yin shakku da kokwanto kan Imamancinsa, wasun su sun tafi kan Imamancin Abdullahi Bn Musa, wasu ba’ari kuma suka tafi kan Ahmad Bn Musa Shacirag, wasu jama’a kuma suka koma wurin `yan Wakifiya, amma Akasarinsu sun yarda sun karbi Imamanci Imam Jawad (A.S) Hakika alaka da sadarwa tsakanin Imam Jawad (A.S) da Yan Shi'a ta kasance ta hanyar Wakilansa da shakalin aika masa wasika, a lokacin Imamancinsa Firkokin Ahlul-Hadis da Zaidiya da Gullat sun kasance suna ayyukan yada akidunsu, Imam Jawad (A.S) ya tashi tsaye kan fadakar da yan Shi’a kan hatsarin Akidun wadannan Firkoki ya kasance yana hana su bin su sallah tare da la’antar Gullatu (masu wuce gona da iri). An samu tattaunawar ta ilimi tsakanin Imam Jawad (A.S) da Malaman Firkokin Muslunci cikin mas’alolin Kalam, misalin matsayin Shaikaini Abubakar da Umar da kuma mas’alolin fikhu misalin hukuncin yanke hannun Barawo, da hukunce-hukuncen aikin Hajji. hadisai 250 kadai aka rawaito daga Imam Jawad (A.S) dalilin haka ya faru ne sakamakon gajartar rayuwarsa da kuma kasancewarsa karkashin Sa Idon Hukuma, Marawaita da Sahabbansa ba su wuce Mutum 115-195, Ahmad Bn Abi Nasar Bazandi, da Safwan Bn Yahaya da kuma Abdul-Azim Hasani suna daga cikin Sahabbansa. Cikin Masadir na Shi’a an kawo Karamominsa misalin Magana lokacin da aka haife shi, nade Kasa, warkar da Marasa lafiya, amsa addu’a, hakika Malaman Ahlus-sunna sun kasance su na yaba ma Imam Jawad (A.S) cikin ilimi da Imani kuma suna mutunta shi matuka. Akwai talifi fiye 600 na ilmi game da Imami na tara cikin harsuna daban-daban misalin Wafatu Imam Jawad, Musnad Imam Jawad, Mausu’atu Imam Jawad Alaihi Salam, Alhayatus Siyasiya Li’imam Jawad da kuma Hayatu Imam Muhammad Jawad.

Nasaba, Alkunya, Lakubba

Asalin Makala: Fihirasat Kunyeha wa-Lakabhaye Imam Jawad (A.S) Muhammad Bn Aliyu Bn Musa Bn Jafar, Imami na tara cikin jerin Imaman `yan Shi’a Isna Ashariyya wanda ya shahara da sunan Jawadul A’imma, yana da nasaba da tsani shida zuwa ga Imam Ali (A.S) shi ne Imamin Shi’a na farko wanda baban sa ya kasance Imam Rida (A.S) Imami na takwas [1] kuma babarsa ta kasance Baiwa mai suna Sabika Naubiya [2] Ana masa Alkunya da Abu Jafar da Abu Ali [3] cikin masadir na riwaya an kiraye shi da Alkunyar Abu Jafar Sani [4] domin banbance shi daga Abu Jafar na farko ma’ana Imam Baƙir (A.S) [5] Daga cikin shahararrun Lakubban Imami na tara akwai Ibn Rida,[6] Zakiyu, Ƙani’u,Radiyu, Muktar,Mutawakkil [7] Murtada da Muntajab [8] duka ana kirga su cikin Lakubban sa.

Tarihin Rayuwarsa

An haifi Imam Jawad (A.S) a shekara 195 h a garin Madina [9] akwai sabani dangane da rana da watan da aka haife shi [10] amma galibin Masadir sun yi bayani cewa an haife shi ne a watan Ramdan [11] wasu sun ce an haife shi a ranar 15 ga Ramadan [12] amma wasu ba’ari kuma sun tafi kan cewa 19 ga Ramadan [13] a cewar Shaik Dusi a cikin littafin Misbahul Mutahajjid ya bayyana haihuwarsa 10 ga watan Rajab [14] Bisa dogara da riwayar da aka nakalto cikin littafin Alkafi, kafin haihuwar Jawadul A’imma, wasu ba’arin `yan Wakifiya saboda rashin samuwar haihuwa da Imam Rida (A.S) ya fuskanta sai suka yi shakka kan Imamancinsa (A.S) [15] da wannan dalili ne lokacin da aka haifi Imam Jawad (A.S) ya kira hakan da haihuwa mai cike da albarka ga `yan Shi’a [16] tare da haka bayan haihuwar Hazrat Jawadul A’imma wasu `yan Wakifiya sun yi Inkarin nasabar sa da danganewar sa ga Imam Rida, suna cewa sam fuskar sa bata kama da mahaifin sa, ta kai ga sai da aka kawo masana kamanceceniya suka bayyana cewa Imam Jawad (A.S) tabbas `da ne ga Imam Rida (A.S) [17] Ba a samu bayanai masu yawa ba sosai dangane da Imam Jawad (A.S) dalilin faruwar hakan ya kasance takurawar da hukumar Abbasiyawa ta sanya a kansa,[18] da kuma Takiya da gajertar rayuwa [19] Imam Jawad (A.S) ya rayu a garin Madina, kan asasin bayanin Ibn Baihaki sau daya ya je Kurasan domin ganin Mahaifin sa[20] sannan bayan ya zama Imami Halifofin Abbasiya sun dinga tilasta shi hallara birnin Bagdaza [21]

Aure

A shekara 202 ko [22] dai 2015 Halifan Abbasiya [23] ya aurawa Imam Jawad (A.S) diyar sa wacce ake kira Ummu Fadli, wasu ba’ari suna cewa akwai tsammanin cewa a lokacin da Imam (A.S) ya je Kurasan [24] don ganin Mahaifinsa Mamun Abbasi ya aura masa Ummu Fadli[25] a cewar Ibn Kasir wanda ya rayu tsakanin shekara 701-774 kuma Marubucin tarihi, an karanta hudubar neman auren Imam Jawad da `yar gidan Mamun a lokacin Imam Rida yana raye, amma bikin auren su ya kasance ne a shekara 215 a garin Tikrit na kasar Iraki [26] A rahotannin da suka zo cikin Masadir din tarihi, hakika Jawadul A’imma ya auri Ummu Fadli ne bisa rokon Sarki Mamun[27] sun bayyana cewa hadafin Mamun kan wannan aure shi ne ya zama babban Kaka ga zuriyar Annabi (S.A.W) da Ali (A.S) [28] a rahoton Shaik Mufid cikin littafin Al’irshad ya bayyana cewa Mamun saboda girma na ilimi da Imam Jawad yake da shi da kuma falala hikima da Ladabi da kammalar hankali da babu irinsa da ya gani ya nemi Imam Jawad (A.S) ya auri `yarsa [29] sai dai cewa Malam Rasul Jafariyan wanda aka Haifa a shekara 1343 Masanin tarihi shi ya tafi kan cewa wannan aure ya faru sakamakon bukatu na siyasa Mamun yake so ya yi amfani da shi matsayin wata dama da zai samu iko da kontirol kan `yan Shi’a [30] ko kuma ya nuna wa duniya yana da alaka da Alawiyyawa ta yanda zai amintu daga tawaye kan hukumarsa [31] a rahoton Shaik Mufid wasu daga cikin mutanen fadar Mamun sun nuna rashin amincewar su da wannan aure, saboda suna jin tsoran kubucewar Halifanci daga hannun Abbasiyawa zuwa Alawiyawa [32] Imam Jawad(A.S) ya fitar auna Sadakin Ummu Fadli daidai da Sadakin Hazrat Fatima (S) watau dirhami 500,[33] sai dai cewa Imam Jawad (A.S) bai samu zuriya ba daga Ummu Fadli [34] Daya daga cikin Matansa Samanatu Magribiya [35] wacce ta kasance baiwa da aka sayo masa ita ce ta Haifa masa[36] dukkanin zuriyar da ya samu [37]

`Ya`yan Imam Jawad (A.S)

Kan asasin nakalin Shaik Mufid Imam Jawad (A.S) yana da `ya`ya guda hudu, Aliyu, Musa, Fatima, Umamatu [38] sai dai cewa wasu suna ganin `ya`ya uku gare shi, Hakima, Khadija, Ummu Kulsum, [39] a wasu masadir din da suke danganewa da Karni na goma sha hudu sun kidaya Ummu Muhammad, Zainab, Maimunatu, cikin 'ya'yansa [40] cikin littafin Muntahal Amali da nakali daga Zaminu Bn Shadkam ya zo cewa Imam Jawad (A.S) yana da `ya`ya maza hudu, na farkon su Abu Hassan Imam Aliyu Nakiyu (A.S) Abu Muhammad Musa Mubarka’u, Husaini Imrana, da kuma `ya`ya mata hudu, Fatima,Hakima,Khadija, Ummu Kulsum, [41] amma wasu Malaman sun kirga `ya`yansa maza uku mata biyar: Imam Aliyu Nakiyu (A.S) Musa Mubarka’u, Yahaya, Fatima, Hakima, Khadija, Bahajatu, Buraihatu. [42]

Shahada

Tsohon hotan Haramin Kazimaini

Imam Muhammad Jawad Nakiyu (A.S) a lokacin hukumar Abbasiya sau biyu suna kiransa da tilasta masa zuwa Bagdaza, tafiyar sa ta farko ta kasance a lokacin gwamnatin Mamun Abbasi ta biyu ta kasance 28 ga watan Muharram shekara 220 da umarnin Mu’utasim Abbasi[43] a watan Zil-Ki’ida [44] ko 6 ga Zil-Hijja ya je Bagdaza [45] sannan a wannan shekara ce ya yi Shahada, ranar shahadar sa ta kasance a karshen Zil-Ki’ida [46] kamar yanda galibin masadir suka nakalto, amma a wasu masadir ɗin ya zo cewa ya yi shahada ne a 5 ga watan Zil-Hijja [47] ko kuma 6 ga Zil-Hijja,[48] an binne shi kusa da Kakan sa Musa Bin Jafar (A.S) Makabartar Kuraishi da take Kazimaini a birnin Bagdaza [49] shi ne yanda ya yi shahada yana mafi karancin shekarun samartakar sa a cikin Imamai ya yi shahada yana da shekaru 25 kacal [50] Wasu suna ganin dalili da illar shahadar sa ya samo asalin daga jita-jitar Ibn Abi Dawud Alkali a wurin Mu’utasim Abbasi, daga karbar ra’ayin Imam cikin fikhu kan hukuncin yanke hannun Barawo wand ahakan ya haifarwa Alkali Abu Dawud da sauran Manyan Malaman fikhu da yan fada [51] Dangane yaya Shahadar Imami na tara ta kasance akwai ra’ayoyi mabanbanta, a wasu litattafan ya zo cewa Mu’utasim ya yi amfani Magatakardar daya daga Waziran sa ya sanya masa guba wanda hakan ne ya zama musabbabin shahadar sa [52] wasu kum sun tafi kan cewa Mu’utasim ya hada baki da matar Imam Ummu Fadli ta sanya masa guba, a rahoton Mas’udin Masanin tarihi a karni na uku h ya kawo cewa Mu’utasim da Jafar Bn Mamun sun kasance cikin shirya makircin yanda za su kashe Imam Muhammad Bn Ali (A.S) sakamakon cewa bai samu zuriya ba daga bangaren Ummu Fadli, bayan mutuwar Mamun Abbasi sai dan’uwanta Jafar ya zuga ta kan sanya ma mijinta guba, ita da dan’uwanta tare da hadin bakin Sarkin Mu’utasim sun sanya guba Majlesi, Bihar al-Anwar, 1403 AH, juzu'i na 50, shafi na 13, 17. cikin `dan itaciyar Inibi suka kai masa ya ci, Ummu Fadli ta yi nadama, Imam Jawad (A.S) gaya mata cewa da sannu Allah zai jarrabceta da wani ciwo da bashi da magani [53] sannan akwai wasu rahotannin daban kan yanda ya yi shahada [54] Kan asasin wata riwaya, lokacin da mutane suka yiwa Mu’utasim mubaya’a, a cikin wasika ga Abdul-Malik Zayat Gwamnan Madina ya nemi ya aiko masa Imam Jawad (A.S) tare da Matarsa zuwa Bagdaza, lokacin Imam jawad (A.S) ya shigo Bagdaza a zahiri Mu’utasim ya girmama shi ya aika kyaututtuka gare shi da matar sa Ummu Fadli, kan asasin wannan riwaya Mu’utasim ya aika bawansa me suna Ashinasi da ruwan lemon zaki zuwa ga Imam Jawad (A.S) Ashinasi ya cewa Imam gabaninka Khalifa wasu jama’a daga manyan mutane sun sha wannan ruwan lemo saboda haka yanzu Sarki ya yi umarni da kai ma ka sha wannan ruwan Lemo, Imam (A.S) ya ce: zan sha da daddare, amma tare da haka Ashinasi sai ya kafe kan cewa dole ne Imam ya sha wannan lemo da sanyin sa kafi ya huce, sai Imam ya sha, wannan lemo ne ya yi sababin shahadar sa [55] Shaik Mufid wanda ya bar duniya a shekara 423 h game da cewa Imam Jawad (A.S) ya yi shahada sakamakon shan guba ya bayyana kokwanton sa yana cewa gaskiya kan wannan batu babu wani labari da ya tabbata da inganta a wurina cewa guba aka bashi ya yi shahada [56] Mufid cikin littafin Tashihul Etikadatul Imamiya anan ma ya fadi cewa hakika babu hanyar zuwa ga yakini kan tabbatar da shahadar ba’arin wasu Imamai misalin Imam Jawad (A.S) [57] amma kuma Sayyid Muhammad Sadar wanda ya bar duniya shekara 1377 sh cikin littafin sa Tarikul Gaiba tare da dogara da riwayar

ما مِنّا إلّا مقتولٌ شهیدٌ

Babu wani mutum daga cikin mu face wanda aka kashe ya yi Shahada [58] Kan asasin wannan hadisi ya tafi kan cewa Imam (A.S) shahada ya yi [59] Malam Rasul Jafariyan tare da kawo shaidu shima ya tafi kan shahdar Imam Jawad (A.S)[60] Sayyid Murtada Jafar Amili wanda ya bar duniya 1414 Masanin tarihi, ya tafi kan cewa Mufid ya kore batun shahadar Imam ne saboda Takiyya, a ra’ayin sa Shaik Mufid ya kasance Mazaunin Bagdaza kuma bisa la’akari da yanayi da kasance a wancan lokaci ga yan Shi’a ba zai iya bayyanar da akidar yan Shi’a kan shahadantar da A’imma (A.S) da Abbasiyawa suka yi ba, Amili ya ambaci cewa wannan tsamani tare da la’akari da rashin wadatattun masadir da kuma wahalar kaiwa ga masadir na asali shi ne dalilin ya hana Shaik Mufind kaiwa ga yakini kan tabbatar da shahadar A’imma (A.S) [61]

Lokacin Imamancin Imam Jawad (A.S)

Hakika Imam Jawad bayan shahadar Imam Rida (A.S) a shekara 203 h ya karbi ragamar Imamanci [62] Imamancinsa ya dauki tsawon shekaru goma sha bakwai [63] ya yi zamani daya da halafincin Abbasiyawa biyu sune Mamun da Mu’utasim, ya rayu shekaru 15 cikin halifancin Mamun shekaru bi kuma cikin halifancin Mu’utasim [64] bayan shahadar sa Imamancin ya koma hannun dansa Aliyul Hadi (A.S) [65]

Nassoshin Imamanci

Imam Rida (A.S) a wurare daman gaske ya sanar da Sahabban sa Imamancin muhammad bn Ali, cikin kowanne daya daga litattafan Alkafi, [66] Ershad [67] Elamul Wara [68] Biharul-Anwar [69] akwai kebantaccen babi game da Nassoshin Imamancin Muhammad Bn Aliyu (A.S) ckin jerantawa 14,11,9,26, sun nakalto riwayoyi daga cikin jumlar su akwai daya daga Sahabban Imam Rida (A.S) da ya yi tambaya kan magajin Imam Rida (A.S) SAI Imam ya yi ishara da hannun sa zuwa ga dansa Imam Jawad [70] haka kuma cikin wata riwaya ya ce: ( Abu jafar ne magajina kuma na mika mukamina zuwa gareshi a bayana) [71] a mahangar Shi’a ana ayyana Imami ne ta hanyar nassin Imamin da ya gabace [72] ma’ana kowanne Imami dole ya yi bayani karara da yyana wanene zai gaje shi.

Imamanci a cikin yarinta da rarrabuwar kawukan `yan Shi’a

Hakika Imam Jawad (A.S) ya karbi ragamar Imamanci yanada shekaru takwas kacal a duniya,[73] a rahoton Hassan Naubakti, an samu sabani tsakanin `yan Shi’a sakamakon karancin shekarun sa, wasu sun tafi wurin Abdullahi Bn Musa dan’uwan Imam Rida (A.S) amma ba tare da jan dogon lokaci ba juya masa baya da cewa bai cancanci jan ragamar imamanci ba, [74] wasu suka karkata zuwa ga Ahmad Bn Musa wanda shima dan’uwa ne ga Imam Rida (A.S) wasu adadi kuma suka karkata ga Firkar Wakifiya [75] amma tare da galibin Sahabban Imam Aliyu Bn Musa Rida (A.S) sun karbi Imamanci dansa Muhammad Jawad (A.S) [76] A cewar Naubakti dalili samuwar wannan sabani da rabuwar kai shine su sun tafi kan cewa balaga day ace daga sharuddan Imamanci [77] na’am wannan mas’ala ta bijiro hatta a zamanin Imam Rida (A.S) Imam ba da amsa ga wanda suke da matsala da shekarun Imam Jawad (A.S) tare da kafa hujja da Annabtar Annabi Isa (A.S) alhalin yana jinjiri, ya ce musu: (an aiko Isa da Annabta yana kasa da shekarun `dana) [78] Haka cikin amasar sa ga wadanda suka bijiro da mas’alar karancin shekarun Imam Jawad (A.S) ya basu amsa da ayoyin Alkur’ani game da Annabtar Yahaya yana karamin yaro [79] da kuma maganar da Annabi Isa [80] ya yi yana shimfidar haihuwar sa [81] shi kansa Imam Jawad (A.S) cikin amasar sa ga wadanda suka bijiro da wannan mas’ala ya kafa hujja da halifancin Hazrat Sulaiman mukamin Hazrat Dawud, cikin yarinta ya yi ishara yana cewa a lokacin da Banu Isra’ila lokacin da Sulaimanu yake yaro ya kasance yana kai dabbobi kiwo wuri mai ciyawa a wannan lokaci Annabi Dawud (A.S) ya ayyana shi magajin sa tare da sai Malaman Banu Isra’ila suka ki amincewa suka yi inkari [82]

Tambayoyin `yan Shi’a da Amsoshin Imam

Tare da samauwar adadin bayanai mabayyana karara daga Imam Rida (A.S) game da Imamancin Jawadul A’imma Misali, duba: Kulaini, Al-Kafi, juzu'i na 1, 1407H, shafi na 320-323. amma wasu ba’ari daga `yan Shi’a domin samun nutsuwa sai suka yi wasu tambayoyi na gwaji Pishvai, Sireh Pishvayan, 1379, shafi na 539. wannan gwaji ya faru da sauran Imamai [83] amma tare da la’akari da karancin shekarun sa sai ya zamana sun ji Karin larura kan gwada shi [84] a cewar Rasul Jafariyan Masanin tarihi ya bayyana illar faruwar haka da cewa wasu lokutan takiyya da dailin kare ransa yana sanya ya zama ba ayyana Imami ba karara a fili sai dai wasiyya ga wasu tsiraru [85] An samu rahotanni daban-daban daga tambayoyin `yan Shi’a ga Imam Muhammad Jawad (A.S) a wasu masadir riwaya [86] ya zo cewa amsoshin sa sun zama sababin daukakar matsayin sa da kuma yarda da Imamancin sa a wurin `yan Shi’a [87] ya zo cikin wata riwaya wasu jama’a daga `yan Shi’a daga Bagdaza da wasu garuruwa sun tafi aiki Hajji, sai suka je garin Madina domin ganawa da Jawadul A’imma, sun hadu da Abdullahi Bn Musa Baffan Imam Jawad sun kuma gana da shi sai suka masa wasu tambayoyi sai ya zamana ya basu amsa ba daidai ba, sai suka shiga cikin dimauta a daidai wannan lokaci a wannan majalisi sai Imam Jawad (A.S) ya shigo sai suka maimaita masa tambayoyin da suka yiwa Baffan sa ya basu amsa kuma suka samu gamsuwa da amsar da ya basu [88]

Alaka da `yan Shi’a

Imam Jawad (A.S) Ta hanyar Wakilan sa ya kiyaye alakar sa da `yan Shi’a, hakika ya kasance yana Wakilai a garuruwan muslunci daga Bagdaza, Kufa, Ahwaz, Basara,Hamdan, Qom, Rayyu,Sistan da Bustu [89] ance adadin Wakilan sa sun kai mutum goma sha uku [90] sune suke karbobin hakkokin shari’a daga hannun `yan Shi’a su kawowa Imam (A.S) [91] Ibrahim Bn Muhammad Hamadani shi ne Wakili a Hamadan, [92] Abu Amra Hizza’u wakili a Nahiyoyin Basara [93] Salihu Bn Muhammad Bn Sahal shi yake kula Wakafi a birnin Qom [94] Zakariya Bn Adam Qummi [95] Abdul-Aziz Bn Muhtadi Ash’ari Qummi [96] Safwanu Bn Yahaya [97] Aliyu Bn Mahaziyar [98] Yahaya Bn Imran [99] suna daga cikin sauran Wakilan Imam Jawad (A.S) marubucin littafin Saziman Wikalat tare da jingina da wasu shaidu ya kidaya Muhammad Bn Faraj Rukaji da Abu Hashim Jafari cikin wakilan Imam [100] Ahmad Bn Faraj Sayyari shima ya yi da’awar wakilci, sai dia cewa cikin raddin da Imam ya yi kansa ya hana `yan Shi’a su bashi hakkokin Shari’a [101] Ayatullahi Kamna’i cikin cikin bayanin sa ya nuna cewa samar da tsarin da ya dace da share fage domin gaibar Imam Mahadi (A.F) ya na daga cikin tsare-tsaren Imam Jawad (A.S) ya ce wannan shiri da tsare-tsare ya sanyawa Halifofin wancan zamani tsananin fargaba da tsoro [102] ance Imam Jawad (A.S) ya yi amfani da wakilansa domin kiyaye alaka da `yan Shi’a saboda dalilai guda biyu: 1-ya kasance karkashin sa ido da kulawar Sarkin lokacin sa. 2- domin share fage ga daurar gaiba. [103] Imami na tara ya kasance yana ganawa da `yan Shi’a hatta a lokutan taronn aiki Hajji, wasu ba’arin masu bincike sun tafi kan cewa tafiyar Imam Rida (A.S) zuwa Kurasan ya taimaka da zama sababin kan karuwa alakar `yan Shi’a da Imaman su [104] da wannan dalili yan Shi’ar garuruwan Kurasan Rayyu da Sajustan a lokacin aikin hajji sukae zuwa ganawa da Imam Jawad [105] Yan Shi’a sun kiyaye alakar su da Imam ta hanyar aika wasika gare shi, suna yin tambayoyin da suke bukata da yawancin su sun kasance daga mas’alolin fikhu, Imam yana basu amsa [106] a cikin littafin Mausu’atu Imam Jawad (A.S) banda baban sa da dan sa an kawo mutane 63 da Imam yake musayen wasiku da su [107] wasu ba’ari daga wasikun sun kasance amsa ga wasu jama’a daga yan Shi’a [108]

Gwagwarmayar sa kan wasu Firkoki

Cikin amsoshin sa ga wasu tambayoyi wadanda an nakalto cikin masadir din Shi’a ya nuna cewa a lokacin imamancin sa Firkoki misalin Ahlul-hadis, Wakifiya, Zadiya da Gullatu sun kasance suna yada akidun su [109] akan asasin wasu riwayoyi a zamanin Imam Jawad (A.S) sakamakon bijiro da bahasi tsakankanin Malaman hadisi sai da ta kai ga ba’arin wasu yan Shi’a sun samu kokwanto kan jikkanta Allah, cikin raddin Imam kan tunanin jikkanta Allahya fitar da umarni hana yan Shi’a yin sallah a bayan wadanda suke jikkanta Allah tare da hana basu Zakka [110] cikin amsar sa ga Abu Hashim kan tafsirin ayar

لا تُدْرِکهُ الْأَبْصارُ وَ هُوَ یدْرِک الْأَبْصار

Idanu basa risker sa shi yake risker Idanu. [111] Imam ya kore akidar `yan Mujassima masu jikkanta Allah, yana cewa wahamin zukata da darsuwar zuciya yafi dandankewa daga ganin kwayar idanu, mutum zai iya suranta abubuwa da ba a iya gani, amma ba zai iya ganin sub a, a lokacin da wahaman zukata suka gaza riska Allah, ta yaya kwayar idanu za ta riske shi? [112] Cikin wata riwaya daga Hazrat Jawad (A.S) cikin zargin Wakifiya an nakalto cewa [113] ya ajiye Zaidiya da Wakifiya cikin jerin layin Nasibawa [114] yana cewa ayar

وُجُوهٌ يَوْمَئِذٍ خَاشِعَةٌ عَامِلَةٌ نَّاصِبَةٌ؛

Wasu Fuskoki a ranar kaskantattu, Masu aiki da wahala. Ta sauka kan su ne, [115] sun kasance suna ibada ibada a banza da wofi [116] haka kuma ya hana Sahabbansa binsu sallaj [117] Imam Jawad (A.S) cikin bugawar sa da Akidun Gullatu masu wuce gona da iri ya yi bai yi kasa a gwiwa ba ya dinga nesantar da `yan Shi’a daga miyagun akidun su, [118] ya kasance yana la’antar Abu Khaddab da Mabiyansa, haka ma wadanda yana tsinewa wanda suke kokwanto cikin tsinewa Abu Khaddab [119] Imam (A.S) Bai kasa a gwiwa ya mike tsaye kan tona asirin Gullatu misalin Abu Gamru, Jafar Bn Wakid, da Hashim Bn Hashim Mabiyan Abu Khaddab yana cewa wadannan mutane suna amfani da sunan mu suna tatsar dukiyar mutane [120] saboda haka riwayar da ta zo cikin littafin Rijalul Kashshi Imam ya halasta jinin mutane biyu daga Gullatu sune Abu Samhariyu da Ibn Zarka’u babban dalili halasta kashe su sun kasance suna karkatar da `yan Shi’a [121] . Imam Jawad (A.S) ya yaki da’awar Muhammad Bn Sinanu ta Mufawwiza wacce ta ginu kan Imani da cewa Allah ya fawwala yin halitta da tafiyar da duniya zuwa hannun Annabi (S.A.W) da Imama, na’am ya karbi fawwala hukunce-hukunce da iznin Allah har ma yana cewa duk wanda ya sha gaban shi, ya fita daga muslunci kuma duk wanda bai yarda da shi ba addinin sa zai rushe, kuma duk wanda ya yarda ya karbe shi ya karbi gaskiya [122]

Riwayoyi da Munazarori

Imam Jawad (a.s) ya ce:

قالَ الامام الجواد(ع): الْمُؤْمِنُ يَحْتَاجُ إِلَى تَوْفِيقٍ مِنَ اللهِ وَ وَاعِظٍ مِنْ نَفْسِهِ وَ قَبُولٍ مِمَّنْ يَنْصَحُهُ.

Shi Mumini yana buƙatuwa da abubuwa guda uku. taufiƙi daga Allah. da mai wa'azi daga kankin kansa, da karɓa daga wanda yake masa nasiha.[123]

'

A cewar Azizullahi Adaridi an nakalto kusan hadisai 250 daga Imam Jawad (A.S) da suka kasance cikin maudu’an Fikhu Tafsiri da Akida,[124] karancin riwayoyi daga gare shi idan aka kwatanta shi da sauran Imamai ya faru sakamakon kasancewar baki dayan rayuwar sa karkashin sa idon hukuma da kuma karancin shekarun da ya yi a rayuwa,[125] Sayyid Bn Dawus cikin littafin Muhajud Da’awat ya nakalto hirzin sa don kariya daga sharrin Mamun Abbasi [126] haka kuma hirzin

«يَا نُورُ يَا بُرْهَانُ يَا مُبِينُ يَا مُنِيرُ يَا رَبِّ اكْفِنِي الشُّرُورَ وَ آفَاتِ الدُّهُورِ وَ أَسْأَلُكَ النَّجَاةَ يَوْمَ يُنْفَخُ فِي الصُّورِ»

An danganta wannan hirzi zuwa gare shi [127] riko da hirzin sa wani abu ne da ya yadu cikin `yan Shi’a, ana buga misali da mutumin da yake tsananin riko da shi [128] Imam Muhammad Takiyu (A.S) a lokacin Imamancin sa a lokuta da dama ya yi Munazara da wasu ba’arin Malaman Fikhu bisa bukatar Fadar Sarki Mamun da Mu’utasim karkashin boyayyen hadafin sun a jarrabawa shi da gwada shi. Sai dai cewa sakamako ya bada mamaki ya kuma sanya samun Karin girmamawa masu halarta wannan Munazara, [129] Masadir sun kawo rahoton Munazarori guda tara da kuma tattaunawa da ya yi da Malamai daga cikin su akwai Munazarar sa da Yahaya Bn Aksam da kuma Ahmad Bn Abi Dawud Alkalin Alkalan Bagdaza, haka kuma tattauanarwar sa tare da dan’uwansa Abdullahi Bn Musa da kuma Abu Hashim Jafari, da Abdul’Azim Hasani da kuma Mu’utasim Abbbasi, maud’in tattaunawar ya kasance bahasi kan fikhun Hajji da sakin aure da Haddin Sata, haka kuma akwai bahasosi kamar Siffofi da hususiyar Mataimakan Imami na sha biyu, da kuma bahas kan Falalolin da aka nakalto kan Abubakar da Umar da kuma bahasi kan sunaye da siffofin Allah. [130]

Munazara game da Mas’alolin Fikhu

Daga cikin muhimman Munazarorin Muhammad Takiyu (A.S) a zamanin Mamun Abbasi da suka faru a birnin Bagdaza akwai Munazararsa tare da Yahaya Bn Aksam Fakihin Fadar Abbasiyawa, kan asasin ba’arin wasu Masadir na Shi’a dalilin yin wannan Munazara ya samo asali daga rashin amincewar da `yan fadar Mamun suka yi kan aurawa Imam diyarsa Ummu Fadli, Mamun domin ya tabbatar musu da ingancin shawarar da ya yanke ta aurar da diyarsa ga Imam sai ya shawarce su da su daure su gwada Imam, sai suka yarda da wanann shawara tasa, aka shirya zama domin gwada shi, farkon mas’alar da Yahaya Bn Aksam ya fara kawowa a wannan Munazara ta kasance mas’alar fikhu kan mutumin da ya yi farauta alhalin yana cikin harami, Imam Jawad (A.S) tare da bijiro da wannan mas’ala sai ya fadada fuskokinta, sannan ya bada amsa kan kowacce fuska da mas’alar, mutanen fada sun matukar mamaki da amsoshin sa sannan suka mika wuya kan tumbatsarsa cikin ilimin fikhu, bayan gama wannan Munazara sai Mamun ya ce: ina godewa Ubangijina kan wannan Ni’ima, abin da naji labari dai shine ya tabbata[131] kan asasin ba’arin wasu rahotanni ance Mamun bayan amsoshin da Imam (A.S) ya bayar ya soki `yan fadarsa da masu halarta yana mai cewa wadannan dangi ne da fifikonsu kan sauran mutane a bayyane yake kuma karancin shekaru baya hana kamala da falala, ya kara da cewa Annabi (S.A.W) ya fara da’awarsa da kiran Imam Ali a lokacin bai wuce shekaru goma ba kuma ya karbi musluncinsa [132] kan asasin riwayar da aka kawo a Biharul-Anwar, ance bayan wannan Munazara Mamun ya cewa na gefansa wannan dangin fa sun banbanta da sauran mutane, nace musu ne su yi Munazara da shi su gwada shi saboda da farko basu karbe shi ba [133]

Munazara kan Halifofi

Bisa bayanin wata riwaya da aka nakalto a littafan`yan Shi’a, Muhammad Takiyu (A.S) ya yi Munazara tare da Yahaya Bn Aksam kan falalolin Abubakar da Umar cikin Hallarar Mamun da wasu adadin Malaman Fada, Yahaya Bn Aksam ya cewa Imam Mala’ika ya kawo sakon Allah zuwa ga Manzo Allah ya ce ka tambayi Abubakar shin ya yarda dani? Ni kam na yarda da shi, Imam ya bada amsa yana mai cewa ni bana Inkarin falalar Abubakar; amma wanda ya nakalto wannan riwaya ya kamata ace ya duba sauran hadisan Annabi (S.A.W) da suka zo kan cewa idan aka kawo muku wani hadisi daga gare ni to ku dora shi kan littafin Allah da sunnata, idan ya zama ya dace da su, sai ku karbe shi idan kuma bai dace da su ba to kada ku karba, saboda Makaryata da Masu kirkirar hadisai za su kirkiri hadisai masu yawa, sannan Imam ya ce wannan hadisi bai dace da Kur’ani ba, saboda Allah ya ce:

«وَنَحْنُ أَقْرَ‌بُ إِلَيْهِ مِنْ حَبْلِ الْوَرِ‌يدِ؛

Mu ne mafi Kusa da shi daga jijiyar wuyan sa, [134] Shin yanzu kenan Allah bai da sani kan yarda ko rashin yardarm Abubakar da har sai ya tambaye shi.[135] Bayan nan sai Yahaya Bn Aksam ya yi tambaya kan riwayar da take cewa: (misalin Abubakar da Umar a kan Kasa kamar misalin Jibrilu da Mika’ilu ne a Sama) Imam ya bada amsa cewa abin da wannan riwaya ta kunsa bai da inganci, saboda Jibrilu da Mika’ilu a koda yaushe sun kasance cikin bautar Allah basu taba sabawa Allah ba daidai da kiftawar id, daidai lokacin da Abubakar da Umar gabanin zuwan muslunci sun kasance Mushrikai tsawon shekaru. [136]

Yanke Hannun Barawo

A lokacin da Imam Jawad (S.A.W) yake zaune a Bagdaza an samu sabanoin tsakankanin Malaman Fikhu na Ahlus-sunna kan daga ina za faron yanke hannun Barawo, wasu suna cewa dole a yanke Wuyan hannu, wasu ba’ari kuma suka tafi kan yanke gwiwar hannu, sai Mu’utasim ya nemi Imam Jawad (A.S) da ya bayyana ra’ayinsa, sai Imam ya nemi Sarki ya yi masa afuwa kan bada amsa, am,ma tare da haka sai Sarki ya kafe lallai sai ya yi bayani, Imam (A.S) ya ce ana yanke iya yatsun Barawo ne kadai a kyale masa sauran hannu, ya kafa hujja da fadin Allah cikin Kur’ani Mai girma

«وَ أَنَّ الْمَساجِدَ لِله فَلا تَدْعُوا مَعَ اللهِ أَحَداً؛

Kuma gabban da ake sujjada da sun kebantu da Allah ka da ku kira wani tare da Allah. [137] Sarkin ya gamsu da jawabin da Imam ya bayar ya kuma bada umarni da a yanke iya yatsun barawo, [138] ance wannan waki’ar ta kasance sababin kara girmama da yaduwar mukamin Imam tsakankanin mutane [139]

Falaloli da Karamomi

Masadir din riwaya an nakalto Falaloli da Karamomi ga Imam (A.S)

Taimako da Kyautarsa mai yawa ga Mutane

An yiwa Imami na tara lakabi da Jawad sakamakon yawan Ihsani da taimako ga mutane [140] kan bayanin wata Wasika da Imam Rida (A.S) ya aikowa dansa daga Kurasan, hakika a wannan shekara ya samu shahara da yawan kyauta, lokacin da Mahaifinsa yana Kurasan, sakamakon yawan masu zuwa neman Taimako gidansa hakika Sahabbansa suna bin kofar gefe don dudun turmutsutsin masu neman taimako, kan asasin wannan riwaya Imam Rida (A.S) ya aiko da wasika zuwa ga dansa yana umartarsa da kada ya yi aiki da Magana masu bashi shawara ya dinga shiga da fita ta kofar gefe, cikin wasikar ya gaya masa duk sanda kayi niyyar fita daga gida ka debo wasu sulallan zinariya da azurfa tare da ga bawa duk wanda ya nemi taimako daga gareka [141]

Yawan Ibada

Baƙir Sharif Karashi Masanin tarihi kuma mutumin kasar Iraki ya bayyana cewa Imam Jawad (A.S) ya kasance mutum Mafi yawan Ibada da Iklasi a zamaninsa, sakamakon yawan Nafila an kawo rahoto cewa Imam a kowacce raka’a yana karanta Fatiha [142] kafa 70 haka kuma kan asasin wata riwaya da Sayyid Ibn Dawus ya nakalto, lokacin da wata Kamari ya shiga Muhammad Bn Aliyu yana yin Nafila raka’a biyu a raka’ar farko bayan karanta Fatiha yana karanta suratu Iklas kafa 30 ta biyu ya karanta suratu Kadri kafa 30 ita ma bayan Fatiha bayan idarwa kuma sai ya bada Sadaka [143]

Karamomi

Haramin Imam Kazim (A.S) da Imam Jawad (a.s)

Cikin Masadir na Shi’a akwai wasu karamomi da aka danganta su ga Imam Jawad (A.S) daga cikin jumlar su akwai, Magana da ya yi lokacin da Mahaifiyarsa ta haife shi, nade kasa daga Madina zuwa Kurasan domin halartar Jana’izar Mahaifinsa Imam Rida (A.S) da kuma warklar da Marasa lafiya, amsa addu’a, bada labarin abin da yake kunshe ciokin badinin mutane da abubuwan da zasu faru a nan gaba [144] Babban Malain Hadisi Qummi ya nakalto riwaya daga Kudubu Rawandi da Muhammad Bn Maimun cewa: lokacin da Imam Rida (A.S) bai yi tafiya zuwa Kurasan yaje Makka ni da kaina na kasance cikin hidimarsa, ya yin da nayi niyyar komowa sai nace masa ina son in tafi Madina ko zaka rubuta wata wasika zuwa ga Muhammad Bn Ali sai na kai masa, sai ya rubuta Wasika, na dauko ta na kawo Madina a wannan lokaci na Makance bana gani, sai Hadimi Muwaffak ya dauko Imam Jawad (A.S) cikin shimfida, sai mika wannan wasika gare shi, sai ya cewa Muwaffak ya cire Hatimin jikin wasikar ya bude takardar wasikar, sannan ya ce min me ya faru da idanunka? Sai nace ya `dan Manzon Allah, Idanuna sun makance bana gani, sai Hazrat Jawad (A.S) ya shafa hannunsa kan idanuna sai Allah bude min idanu na dao ina gani[145] Haka an nakalto cewa a cikin tafiyarsa ta dawowa daga Bagdaza zuwa Madina wasu Jama’a sun raka shi har zuwa wajen gari, daidai lokacin Magriba Imam (A.S) ya yi Alwala ya yi sallah a filin Masallaci kusa da wata bishiyar Magarya da har zuwa wannan lokaci bata fara fitar da `ya`ya ba, bayan idar da sallah sai kawai mutane suka ga wannan bishiyar ta fitar da `ya`ya, mutane suka yi matukar mamaki sannan kuma suka tsinka suka ci suka same shi da tsananin zaki babu kwallo a ciki, an nakalto daga Shaik Mufid cewa tsawon shekaru bayan ya ga wannan bishiya ya dinga ci daga `dan itaciyar ta [146]

Sahabbai

Ziyarar Imam Jawad (a.s) ta musammam

اللّٰهُمَّ صَلِّ عَلَىٰ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مُوسَىٰ عَلَمِ التُّقىٰ، وَنُورِ الْهُدَىٰ، وَمَعْدِنِ الْوَفاءِ، وَفَرْعِ الْأَزْكِياءِ، وَخَلِيفَةِ الْأَوْصِياءِ، وَأَمِينِكَ عَلَىٰ وَحْيِكَ . اللّٰهُمَّ فَكَما هَدَيْتَ بِهِ مِنَ الضَّلالَةِ، وَاسْتَنْقَذْتَ بِهِ مِنَ الْحَيْرَةِ، وَأَرْشَدْتَ بِهِ مَنِ اهْتَدىٰ، وَزَكَّيْتَ بِهِ مَنْ تَزَكَّىٰ، فَصَلِّ عَلَيْهِ أَفْضَلَ مَا صَلَّيْتَ عَلَىٰ أَحَدٍ مِنْ أَوْلِيائِكَ، وَبَقِيَّةِ أَوْصِيائِكَ، إِنَّكَ عَزِيزٌ حَكِيمٌ.

ya Allah ka yi salati ga Muhammad xan Ali alamar tsoranka, hasken shiriya, ma'ajiyar cika alƙawari, reshen tsarkakakkiyar zuriya, kuma halifan wasiyyai, amintaccenka kan wahayinka, ya Allah kamar yanda ka shiryar da mutane ta hanyarsa daga ɓata, ka tsarkake ta hanyarsa duk wanda ya nemi tsarkakuwa,, ka yi salati gare shi mafi falalar salati da kayi kan wani mutum daga waliyyanka da wasiyyanka, lallai kai mabuwayi ne mai hikima

Majlisi, Biharul Al-Anwal, Juzu'i na 94 shafi na 77

Asalin Makala: Fihirisat Sahabban Imam Jawad (A.S) Shaik Dusi ya kawo sunayen mutane 115 da sunan Sahabban Imam Jawad [147] Baƙir Karashi cikin littafin Hayatu Imam Jawad (A.S) ya kawo mutane 132 matsayin Sahabbansa [148] Abdul-Husaini Shushtari cikin littafin Subulul Rashad Ila Ashab Imam Jawad [149] ya kawo mutane 193 matsayin Sahabban Imam Jawad (A.S) Adaridi cikin Musnad Imam Jawad ya kirga adadin Marawaitansa da mutane 121. [150] wasu ba’ari daga Sahabban Imam Jawad (A.S) sun zauna da Imam Rida (A.S) [151] da kuma Imamul Aliyul Hadi (A.S) sun kuma rawaita daga garesu [152] cikin Marawaitan hadisi daga Imam Muhammad Takiyu (A.S) akwai Mabiya sauran Firkoki daga cikinsu har da Ahlus-sunna [153] adadin Marawaitan sa wadanda ba `yan Imamiya ne ba sun kai 10 kamar yanda aka ce [154] Ahmad Bn Nasar Bazandi da Safwan Bn Yahaya dukkaninsu suna daga cikin Marawauitan da aka yi Ijma’i cikinsu, Abdul-Azim Hasani, Hassan Bn Sa’id Ahwazi, Zakariya Bn Adam, Ahmad Bn Isa Ash’ari,Ahmad Bn Muhammad Barki, Abu Hashim suna daga cikin Sahabban Imam Jawad (A.S) [155]

Matsayin Imam Jawad a Wurin Ahlus-sunna

Malaman Ahlus-sunna suna daukar Imam Jawad (A.S) a matsayin wani babban Malamin addini sannan suna bashi girma kan wannann asasi[156] wasu ba’ari daga cikinsu suna ganin iliminsa ya banbanta da na sauran mutane [157] da kuma gigitar Mamun Abbasi sakamakon ilimi da Ma’anawiya da ya gani daga Imam yana karamin yaro,[158] haka kuma sun magantu kan fifitarsa cikin ilimi, Takwa, Zuhudu da kyauta [159] alal misali Shamsud-dini Zahabi daya daga cikin fitattun Malaman Hadisin Ahlus-sunna a karni na takwas Kamari [160] da Ibn Taimiya [161] sun bayyana cewa ya samu lakabi da Jawad sakamakon shahararsa da yin kyauta, Jahiz Usman Malamin ilimin Kalam da Adabi Bamu’utazile a karni na biyu zuwa na uku shima ya bayyana Muhammad Bn Ali (A.S) a matsayin Babban Malami Mai zuhudu da yawan ibada Jarumi tsarkakakke Mai yawan kyauta [162] Muhammad Bn Dalha Shafi’I daga Malaman Shafi’iyya da ya rayu a karni na bakwai dangane da Imam Jawad (A.S) ya rubuta cewa: ( duk da cewa shi ya kasance da karancin shekaru amma ta fuskanin matsayi da daraja da mukami da suna sautinsa ya daga sama) [163] Tawassalin Imam Jawad Wasu ba’arin `yan Shi’a tare da la’akari da wasiyyoyin ba’arin Malaman Shi’a, domin kara yaduwar arziki da budi cikin rayuwa suna Tawassuli da Imam Jawad (A.S) Suna kiransa da kofar budi, misali daga wannan wasiyya shine abin da Allama Majlisi na biyu ya nakalto daga Abul Wafa Shirazi da ya yi da’awar mafarki Annabi (S.A.W) yana umartarsa da Tawassali da Imam Jawad (A.S) cikin lamuran duniya [164] Kan asasin wata riwaya da Dawud Sairafi ya nakalto daga Imam Jawad (A.S) cewa ziyartar Makwancin Jawadul A’imma yana da lada mai tarin yawa [165] haka kuma Ibrahim Bn Ukuba cikin Wasika daga Imam Hadi (A.S) game da ziyarar Imam Husaini (A.S) Imam Kazim (A.S) da Imam Jawad (A.S) ya yi tambaya, Imam Hadi (A.S) ya nuna cewa ziyarar Imam Husaini (A.S) ita ce mafi fifitar ziyara mafi tsarkaka yana cewa ziyartar dukkanin su ukun akwai lada mai tarin yawa [166] Kabarin Imam Jawad (A.S) da Imam Kazim (A.S) yana garin Bagdaza ya kasance wurin ziyartar musulmi musammam ma `yan Shi’a, suna ziyartarsu suna tawassuli da su, duk zagayiwar ranar Shahadar Jawadul A’imma suna shirya Zaman makoki da karanta Ta’aziyya da dukan kirji [167]

السَّلَامُ عَلَيْكَ يَا أَبَا جَعْفَرٍ مُحَمَّدَ بْنَ عَلِيٍّ الْبِرَّ التَّقِيَّ الْإِمَامَ الْوَفِيَّ السَّلَامُ عَلَيْكَ أَيُّهَا الرَّضِيُّ الزَّكِيُّ السَّلَامُ عَلَيْكَ يَا وَلِيَّ اللهِ‏ السَّلَامُ عَلَيْكَ يَا نَجِيَّ اللهِ‏ السَّلَامُ عَلَيْكَ يَا سَفِيرَ اللهِ السَّلَامُ عَلَيْكَ يَا سِرَّ اللهِ السَّلَامُ عَلَيْكَ يَا ضِيَاءَ اللهِ السَّلَامُ عَلَيْكَ يَا سَنَاءَ اللهِ السَّلَامُ عَلَيْكَ يَا كَلِمَةَ اللهِ السَّلَامُ عَلَيْكَ يَا رَحْمَةَ اللهِ السَّلَامُ عَلَيْكَ أَيُّهَا النُّورُ السَّاطِعُ السَّلَامُ عَلَيْكَ أَيُّهَا الْبَدْرُ الطَّالِعُ السَّلَامُ عَلَيْكَ أَيُّهَا الطَّيِّبُ ابْنُ الطَّيِّبِينَ السَّلَامُ عَلَيْكَ أَيُّهَا الطَّاهِرُ ابْنُ الطَّاهِرِينَ السَّلَامُ عَلَيْكَ أَيُّهَا الْآيَةُ الْعُظْمَى السَّلَامُ عَلَيْكَ أَيُّهَا الْحُجَّةُ الْكُبْرَى السَّلَامُ عَلَيْكَ أَيُّهَا الْمُطَهَّرُ مِنَ الزَّلَّاتِ السَّلَامُ عَلَيْكَ أَيُّهَا الْمُنَزَّهُ عَنِ الْمُعْضِلَاتِ السَّلَامُ عَلَيْكَ أَيُّهَا الْعَلِيُّ عَنْ نَقْصِ الْأَوْصَافِ السَّلَامُ عَلَيْكَ أَيُّهَا الرَّضِيُّ عِنْدَ الْأَشْرَافِ السَّلَامُ عَلَيْكَ يَا عَمُودَ الدِّينِ السَّلَامُ عَلَيْكَ يَا ابْنَ الْأَئِمَّةِ الْمَعْصُومِينَ أَشْهَدُ أَنَّكَ وَلِيُّ اللهِ وَ حُجَّتُهُ فِي أَرْضِهِ وَ أَنَّكَ جَنْبُ اللهِ وَ خِيَرَةُ اللهِ‏ وَ مُسْتَوْدَعُ عِلْمِ اللهِ وَ عِلْمِ الْأَنْبِيَاءِ وَ رُكْنُ الْإِيمَانِ وَ تَرْجُمَانُ الْقُرْآنِ وَ أَشْهَدُ أَنَّ مَنِ اتَّبَعَكَ عَلَى الْحَقِّ وَ الْهُدَى وَ أَنَّ مَنْ أَنْكَرَكَ وَ نَصَبَ لَكَ الْعَدَاوَةَ عَلَى الضَّلَالَةِ وَ الرَّدَى أَبْرَأُ إِلَى اللهِ وَ إِلَيْكَ مِنْهُمْ فِي الدُّنْيَا وَ الْآخِرَةِ وَ السَّلَامُ عَلَيْكَ مَا بَقِيتُ وَ بَقِيَ اللَّيْلُ وَ النَّهَارُ وَ رَحْمَةُ اللهِ وَ بَرَكَاتُهُ.

ثم قبّل الضریح و قل

اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ أَهْلِ بَيْتِهِ وَ صَلِّ عَلَى مُحَمَّدِ بْنِ عَلِيٍّ الزَّكِيِّ التَّقِيِّ وَ الْبَرِّ الْوَفِيِّ وَ الْمُهَذَّبِ النَّقِيِّ هَادِي الْأُمَّةِ وَ وَارِثِ الْأَئِمَّةِ وَ خَازِنِ الرَّحْمَةِ وَ يَنْبُوعِ الْحِكْمَةِ وَ قَائِدِ الْبَرَكَةِ وَ صَاحِبِ الِاجْتِهَادِ وَ الطَّاعَةِ وَ وَاحِدِ الْأَوْصِيَاءِ فِي الْإِخْلَاصِ وَ الْعِبَادَةِ وَ حُجَّتِكَ الْعُلْيَا وَ مَثَلِكَ الْأَعْلَى وَ كَلِمَتِكَ الْحُسْنَى الدَّاعِي إِلَيْكَ وَ الدَّالِّ عَلَيْكَ الَّذِي نَصَبْتَهُ عَلَماً لِعِبَادِكَ وَ مُتَرْجِماً لِكِتَابِكَ وَ صَادِعاً بِأَمْرِكَ وَ نَاصِراً لِدِينِكَ وَ حُجَّةً عَلَى خَلْقِكَ وَ نُوراً تُخْرَقُ بِهِ الظُّلَمُ وَ قُدْوَةً تُدْرَكُ بِهِ الْهِدَايَةُ وَ شَفِيعاً تُنَالُ بِهِ الْجَنَّةُ اللَّهُمَّ وَ كَمَا أَخَذَ فِي خُشُوعِهِ لَكَ حَظَّهُ وَ اسْتَوْفَى مِنْ خَشْيَتِكَ نَصِيبَهُ فَصَلِّ عَلَيْهِ أَضْعَافَ مَا صَلَّيْتَ عَلَى وَلِيٍّ ارْتَضَيْتَ طَاعَتَهُ وَ قَبِلْتَ خِدْمَتَهُ وَ بَلِّغْهُ مِنَّا تَحِيَّةً وَ سَلَاماً وَ آتِنَا فِي مُوَالاتِهِ مِنْ لَدُنْكَ فَضْلًا وَ إِحْسَاناً وَ مَغْفِرَةً وَ رِضْوَاناً إِنَّكَ ذُو الْمَنِّ الْقَدِيمِ وَ الصَّفْحِ الْجَمِيلِ الْجَسِيمِ بِرَحْمَتِكَ يَا أَرْحَمَ الرَّاحِمِينَ


(مجلسی، زاد المعاد، ۱۴۲۳ق، ص۵۳۶-۵۳۷)


Sanin Littafi

Asalin Makala: Fihirisatu Kitabehaye Darbaraye Imam Jawad (A.S) Anyi rubuce-rubuce masu tarin yawa da yarurruka daban-daban musammam ma yaren Farisanci da Larabci, cikin Makalar Kitabu shinasi Imam Jawad (A.S) akwai rubuce-rubuce har guda 605 cikin zirin littafi 324 da kuma Makala 248 da Risaloli 33, cikinsu akwai guda 474 da akayi da yaren Farisanci sannan kuma akwai 122 da yaren Larabci guda 9 kuma anyi su daga sauran yarurruka [168] cikin littafin Kitabu shinasi Tausifi Imam Jawad (A.S) nan ma akwai littafi 350 tausifi da aka buga [169] Wafati Imam Jawad, Musnad Imam Jawad, Mausu’atu Imam Jawad Alaihi Salam, Hayatus Siyasiya Li’Imam Jawad, Hayatu Imam Muhammad Jawad, da kuma Subulul Rashad suna daga cikin littafan da aka wallafa da harshen Larabci A shekarar 1395 sh an shirya wani babban taro da sunan (Sireh wa-Zamaneh Imam Jawad (A.S) a Fajuheshgahe Ulum wa-Farhang Islami a birnin Qom an gabatar da littafi Mujalladi uku da ya kunshi Makaloli game da Imam Jawad (A.S) [170]

Bayanin kula

  1. ↑ Tabari, Dala'il al-Imamah, 1413H, shafi na 396.
  2. ↑ Kulaini, Al-Kafi, 1407 AH, Mujalladi na 1, shafi na 492; Masoudi, Isbatu Wasiyya, 1426H, shafi na 216.
  3. ↑ Ibnshahr Ashub, Manakib Ale Abi Talib, Allamah Publishing House, juzu'i na 4, shafi na 379.
  4. ↑ Misali, duba Kulaini, al-Kafi, 1407 AH, juzu'i na 1, shafi na 82.
  5. ↑ Erbali, Kashf al-Gumma, 1421 AH, juzu'i na 2, shafi.857.
  6. ↑ Mofid, Al-Arshad, 1413 AH, juzu'i na 2, shafi na 281.
  7. ↑ Ibnshahr Ashub, Manakib Ale Abi Talib, Allamah Publishing House, juzu'i na 4, shafi na 379; Majlesi, Bihar al-Anwar, 1403 AH, juzu'i na 50, shafi na 12, 13.
  8. ↑ Mofid, Al-Ershad, 1413 AH, juzu'i na 2, shafi na 295.
  9. ↑ Mofid, Al-Ershad, 1413 AH, juzu'i na 2, shafi na 273; Tabarsi, Elamul Al-Wori, 1417 AH, juzu’i na 2, shafi na 91; Ibn Fattal, Raudatul Al-Wa'-ezin, 1375 Hijira, Juzu'i na 1, shafi na 243.
  10. ↑ Duba: Tabarsi, Elamul Alwara, 1417 AH, juzu'i na 2, shafi na 91; Ibn Shahr Ashub, Manakib al Abi Talib, 1379 AH, juzu'i na 4, shafi na 379.
  11. ↑ Mofid, Al-Ershad, 1413 AH, juzu'i na 2, shafi na 273; Tabarsi, Elamul Alwara, 1417 AH, juzu’i na 2, shafi na 91.
  12. ↑ Misali, duba: Ash’ari, Al-Makalat wa al-Ferak, 1361, shafi na 99.
  13. ↑ Erbali, Kashf al-Gumma, 1421 AH, juzu'i na 2, shafi na 867; Masoudi, Hujja ta Wasiyya, 1426 AH, shafi na 216; Ibn Shahr Ashub, Manakib Al Abi Talib, 1379 AH, Mujalladi na 4, shafi na 379; Ibn Fattal, Raudatul Al-Wa-ezin, 1375 Hijira, Juzu'i na 1, shafi na 243.
  14. ↑ Tusi, Misbah al-Mutahajjed, al-Maktaba al-Islamiyyah, shafi na 805.
  15. ↑ Duba: Kulaini, Al-Kafi, 1407H, Mujalladi na 1, shafi na 320.
  16. ↑ Majlesi, Bihar al-Anwar, 1403 AH, juzu'i na 50, shafi na 20, 23, 35.
  17. ↑ Kulaini, Al-Kafi, 1407H, Mujalladi na 1, shafi na 323.
  18. ↑ Jafarian, Hayatu Fikri wa-Siyasi Imaman Shi'a, 2001, shafi na 476.
  19. ↑ Jafarian, Hayatu Fikri wa-Siyasi Imaman Shi'a, 2001, shafi na 476-477
  20. ↑ Bayhaqi, Tariku Bayhaq, 1361, shafi na 46.
  21. ↑ Pishvai, Sireh Pishvayan, 1379, shafi na 530.
  22. ↑ Tabari, Tarikh al-Umam wa-al-Muluk, 1387H, juzu'i na 8, shafi na 566.
  23. ↑ Masoudi, Isbat wasiyya, 1426 AH, shafi na 223.
  24. ↑ Bayhaqi, Tarihin Bayhaq, 1361, shafi na 46.
  25. ↑ Jafarian, hayatu Fikri wa-Siyasi Imaman Shi'a, 2008, shafi na 478.
  26. ↑ Ibn Kathir, al-Bedaya wa al-Nehaya, 1408H, juzu'i na 10, shafi na 295.
  27. ↑ Misali, duba Mofid, Al-Ershad, 1413 AH, juzu'i na 2, shafi na 281.
  28. ↑ Yagoubi, Tarikh Yaubi, Dar Sader, juzu'i na 2, shafi na 455.
  29. ↑ Mofid, Al-Ershad, 1372, juzu'i na 2, shafi na 281-282.
  30. ↑ Jafarian, Hayatu Fikiri wa-Siyasi Imamaneh Shi'a, 2008, shafi na 478.
  31. ↑ Pishvai, Sireh Pishvayan, 1379, shafi na 558.
  32. ↑ Mofid, Al-Ershad, 1413 AH, juzu'i na 2, shafi na 281.
  33. ↑ Mofid, Al-Ershad, 1413 AH, juzu'i na 2, shafi na 285.
  34. ↑ Ibn Shahr Ashub, Manakib Al Abi Talib, Allamah Publishing House, Mujalladi na 4, shafi na 380.
  35. ↑ Qomi, Mentehi al-Amal, 2006, juzu'i na 2, shafi.497.
  36. ↑ Hassun, ``Al-Nisa al-Mu'minat, 1421 AH, shafi na 517.
  37. ↑ Qomi, Mentehi al-Amal, 2006, juzu'i na 2, shafi.497.
  38. ↑ Mofid, Al-Ershad, 1413 AH, juzu'i na 2, shafi na 295.
  39. ↑ Ibnshahr Ashub, ManaKib Al Abi Talib, Wallafar Allamah, Mujalladi na 4, shafi na 380; Tabari, Dala'iL al-Imamah, 1413H, shafi na 397.
  40. ↑ Mahalati, Riyahin al-Sharia, 1368, juzu'i na 4, shafi na 316; Sheikh Abbas Qomi, Mantehi al-Amal, 2006, juzu'i na 2, shafi na 432.
  41. ↑ Bahrul Uloom Gilani, Anwaru Farakanded dar Zikri Ahwali Imamzadegan wa-Beka’ar Muatabarrika Iran, 1376, juzu’i na 1, shafi na 378
  42. ↑ Bahrul Uloom Gilani, Anwaru Farakanded dar Zikri Ahwali Imamzadegan wa-Beka’ar Muatabarrika Iran, 1376, juzu’i na 1, shafi na 378
  43. ↑ Rek: Ibn Shahr Ashub, Manaqib Al Abi Talib, Wallafar Allamah, Mujalladi na 4, shafi na 380.
  44. ↑ Mofid, Al-Ershad, 1413 AH, juzu'i na 2, shafi na 295.
  45. ↑ Ibn Abi alsalji, Tarikh A'imama, 1406H, shafi na 13.
  46. ↑ Ash’ari, Al-Makalat da al-Ferak, 1361, shafi na 99; Tabarsi, Elamul Alwara, 1417 AH, juzu'i na 2, shafi na 106; Fatal Nishaburi, Raudatul Al-Waezin, 1375 AH, Juzu'i na 1, shafi na 243.
  47. ↑ Ibn Abi al-Salji, Tarikh A'imama, 1406H, shafi na 13.
  48. ↑ Duba Fatal Nishaburi, Raudatul Al-Waezin, 1375H, juzu'i na 1, shafi na 243.
  49. ↑ Mofid, Al-Ershad, 1413 AH, juzu'i na 2, shafi na 295.
  50. ↑ Mofid, Al-Ershad, 1413 AH, Juzu'i na 2, shafi na 273, 295; Fatal Nishaburi, Raudatul Al-Waezin, 1375 AH, Juzu'i na 1, shafi na 243.
  51. ↑ Duba: Ayashi, al-Tafsir, 1380 AH, juzu'i na 1, shafi na 320.
  52. ↑ Duba: Ayashi, al-Tafsir, 1380 AH, juzu'i na 1, shafi na 320.
  53. ↑ Masoudi, Isbatul wasiyya, 1426 AH, shafi na 227.
  54. ↑ Ibnshahr Ashub, Manakib Al Abi Talib, Allamah Publishing House, juzu'i na 4, shafi na 391.
  55. ↑ Ibn Shahr Ashub, Manakib Al Abi Talib, Allamah Publishing House, Juzu'i na 4, shafi na 384; Majlesi, Bihar al-Anwar, 1403 AH, juzu'i na 50, shafi na 8.
  56. ↑ Mofid, Al-Ershad, 1413 AH, juzu'i na 2, shafi na 295.
  57. ↑ Sheikh Mofid, Tashihu Etikadatul Al-Amamiya, 1414H, shafi na 132.
  58. ↑ Sadouq, Man Laihdara al-Faqih, 1413 AH, juzu'i na 2, shafi na 585.
  59. ↑ Sadr, Tarikh al-Ghaibah, 1412 AH, juzu'i na 1, shafi na 229-237.
  60. ↑ Jafarian, Hayatu Fikri wa-Siyasi Imamaneh Shi'eh, 2013, shafi na 481-480.
  61. ↑ Duba Aamili, Sahih Min Sirah al-Nabi al-Azam, 1426 AH, juzu'i na 33, shafi na 185-191.
  62. ↑ Tabari, Dala'il al-Imamah, 1413H, shafi na 394.
  63. ↑ Mofid, Al-Ershad, 1413 AH, juzu'i na 2, shafi na 273; Fatal Nishaburi, Raudatul Al-Waezin, 1375 AH, Juzu'i na 1, shafi na 243.
  64. ↑ Pishvai, Sireh Pishvayan, 1379, shafi na 530
  65. ↑ Mofid, Al-Ershad, 1413 AH, juzu'i na 2, shafi na 295.
  66. ↑ Kulaini, Al-Kafi, 1407H, Mujalladi na 1, shafi na 320-323.
  67. ↑ Mofid, Al-Ershad, 1413 AH, Juzu'i na 2, shafi na 274-280.
  68. ↑ Tabarsi, Elamul Alwara, 1417 AH, juzu'i na 2, shafi na 92-96.
  69. ↑ Majlesi, Bihar al-Anwar, 1403 AH, juzu'i na 50, shafi na 18-37.
  70. ↑ Mofid, Al-Ershad, 1413 AH, juzu'i na 2, shafi na 265.
  71. ↑ Mofid, Al-Ershad, 1413 AH, juzu'i na 2, shafi na 266.
  72. ↑ Duba: Jafar, Hayatu Fikri wa-siyasi Imaman Shi'eh, 2008, shafi na 476.
  73. ↑ Nobakhti, Feraq al-Shia, 1404H, shafi na 88.
  74. ↑ Ibnshahr Ashub, Manakib Ale Abi Talib, Allamah Publishing House, juzu'i na 4, shafi na 383.
  75. ↑ Nobakhti, Feraq al-Shia, 1404 AH, shafi na 77-78.
  76. ↑ Jassim, Tarikh Siyasi Gaibat Imam Dawazdahom, 2006, shafi na 78.
  77. ↑ Nobakhti, Feraq al-Shia, 1404H, shafi na 88.
  78. ↑ Kulaini, Al-Kafi, 1407H, Mujalladi na 1, shafi na 322.
  79. ↑ Suratu Maryam aya ta 12
  80. ↑ suratu Maryam aya ta 30-32
  81. ↑ Nobakhti, Feraq al-Shia, 1404 AH, shafi na 90; Kulaini, Al-Kafi, 1407H, juzu'i na 1, shafi na 382.
  82. ↑ Duba: Kulaini, Al-Kafi, 1407 Hijira, juzu'i na 1, shafi na 383.
  83. ↑ Misali, duba: Kashshi, Rizal al-Kashshi, 1409 AH, shafi na 282-283.
  84. ↑ Jafarian, Hayatu Fikri Siyasi Imaman Shi'eh, 2001, shafi na 476.
  85. ↑ Jafarian, Hayatu Fikri Siyasi Imaman Shi'eh, 2001, shafi na 476.
  86. ↑ Ghazi Zahedi, Fursashehaye Mardam wa Fasukhaye Imam Javad, 1392
  87. ↑ Jassim, Tarikh Siyasi Gaibat Imam Dawazdahom, 2006, shafi na 78.
  88. ↑ Tabari, Dala'il al-Emamah, 1413 AH, shafi na 390-389; Majlesi, Bihar al-Anwar, 1403 AH, juzu'i na 50, shafi na 100-99.
  89. ↑ Jassim, Tarikh Siyasi Gaibat Imam Dawazdahom, 2006, shafi na 79.
  90. ↑ Jabari, Sazimaneh Wekalat, 2013, juzu'i na 2, shafi 427.
  91. ↑ Jabari, Sazimaneh Wekalat, 2013, juzu'i na 2, shafi 282
  92. ↑ Jabari, Sazimaneh Wekalat, 2013, juzu'i na 2, shafi 123
  93. ↑ Kulaini, al-Kafi, 1407H, juzu'i na 5, shafi na 316.
  94. ↑ Duba: Tusi, Al-Ghaibah, 1425H, shafi na 351.
  95. ↑ Tusi, Al-Ghaibah, 1425 AH, shafi na 348.
  96. ↑ Tusi, Al-Ghaibah, 1425 AH, Shafi na 348.
  97. ↑ Najashi, Rizal al-Najashi, 1365, shafi na 197.
  98. ↑ Najashi, Rizal al-Najashi, 1365, shafi na 253; Duba: Tusi, Al-Ghaibah, 1425 AH, shafi na 349.
  99. ↑ Qutb Rawandi, Al-Kharaej wa Al-Jaraeh, 1409 AH, juzu'i na 2, shafi na 717.
  100. ↑ Jabari, Sazemaneh Wekalat, 2013, juzu'i na 2, shafi 532.
  101. ↑ Kashi, Rizal al-Kashi, 1409 AH, shafi na 606.sh
  102. ↑ https://farsi.khamenei.ir/speech-content?id=46078
  103. ↑ Dashti, “Naksh Siyasi Sazimaneh Wekalat dar Zaman Hudur A'imameh” shafi na 103.
  104. ↑ Jafarian, Hayatu Fekri wa-Siyasi Imamaneh Shi'eh, 2013, shafi na 494.
  105. ↑ https://makarem.ir/main.aspx?typeinfo=43&lid=0&catid=27861&mid=414891
  106. ↑ Misali, koma zuwa Kulaini, al-Kafi, 1407 AH, juzu'i na 3, shafi na 399; Juzu'i na 4, shafi na 275 da 524; Juzu'i na 5, shafi na 347; Kashi, Akhtar Marefah al-Rejal, 1404 AH, shafi 783, 869.
  107. ↑ Khazali, Musouah al-Imam al-Jawad, 1419 AH, juzu'i na 2, shafi na 508-416.
  108. ↑ Misali, duba Kalini, al-Kafi, 1407 AH, juzu'i na 3, shafi na 331, 398; Juzu'i na 5, shafi na 394; Juzu'i na 7, shafi na 163; Kashi, Ikhtaat al-Marifa al-Rijal, 1404 AH, shafi na 783, 869; Ahmadi Mianji, Makatib al-A'imah (AS), 1426 AH, juzu'i na 5, shafi na 443-307.
  109. ↑ Attardi, Musnad al-Imam al-Jawad, 1391, shafi na 150.
  110. ↑ Sadouq, Tauhid, 1398H, shafi na 101
  111. ↑ suratu An-am aya ta 103
  112. ↑ Kulaini, Al-Kafi, 1407 Hijira, juzu'i na 1, shafi na 99.
  113. ↑ Majlesi, Bihar al-Anwar, 1403 AH, juzu'i na 48, shafi na 267; Attardi, Musnad al-Imam al-Jawad, 1410H, shafi na 150.
  114. ↑ Kashshi, Rizal al-Kashshi, 1409 AH, shafi na 460.
  115. ↑ Suratu Gashiya aya ta 2-3
  116. ↑ Kashshi, Rizal al-Kashshi, 1409 AH, shafi 229, 460.
  117. ↑ Sadouq, Man Laihdrah al-Faqih, 1413 AH, juzu'i na 1, shafi na 379; Tusi, Tahdhib al-Ahkam, 1407 AH, juzu'i na 3, shafi na 28.
  118. ↑ Duba: Hajizadeh, “Ghalyan dar Daureh Imam Javad (a.s.) da yadda Annabi ya yi da su” shafi na 226.
  119. ↑ Kashshi, Rizal al-Kashshi, 1409 AH, shafi na 528-529
  120. ↑ Kashshi, Rizal al-Kashshi, 1409 AH, shafi na 528-529
  121. ↑ Kashshi, Rizal al-Kashshi, 1409 AH, shafi na 528-529
  122. ↑ Kulaini, Al-Kafi, 1407H, Mujalladi na 1, shafi na 441.
  123. ↑ Ibn Shuba Harrani, Tohf al-Aqool, 1404H, shafi na 457.
  124. ↑ Attardi, Musnad al-Imam al-Jawad, 1410H, shafi na 249.
  125. ↑ Pishvai, Sireh Pishvayan, 1379, shafi na 562.
  126. ↑ Sayyid Ibn Tawoos, Manhaj al-Dawaat, 1411H, shafi na 39-42.
  127. ↑ Sayyid Ibn Tawoos, Manhaj al-Dawaat, 1411H, shafi na 42
  128. ↑ Duba Dehkhoda, Luggannameh, ƙarƙashin "Hirz Javad".
  129. ↑ Tabarsi, al-Ihtijaj, 1403 AH, shafi na 443.
  130. ↑ Tabarsi, al-Ihtijaj, 1403 AH, shafi na 441-449; Ahmadi Mianji, Makatib al-A'imah (AS), 1426 Hijira, juzu'i na 5, shafi na 381, 427 da...
  131. ↑ Tabarsi, al-Ihtjaj, 1403 AH, shafi na 444; Masoudi, Hujjar wasiyya, 1426 AH, shafi na 224.
  132. ↑ Majlisi, Bihar al-Anwar, 1403 AH, juzu'i na 50, shafi na 78.
  133. ↑ Majlisi, Bihar al-Anwar, 1403 AH, juzu'i na 50, shafi na 75.
  134. ↑ suratu Kafu aya ta 16
  135. ↑ Tabarsi, al-Ihtijaj, 1403 AH, juzu'i na 2, shafi na 446-447.
  136. ↑ Tabarsi, al-Ihtjaj, 1403 AH, juzu'i na 2, shafi na 447.
  137. ↑ suratu Jinni AYA TA 18
  138. ↑ Ayashi, al-Tafsir, 1380 AH, juzu'i na 1, shafi na 319-320; Majlisi, Bihar al-Anwar, 1403 AH, juzu'i na 50, shafi na 5-6.
  139. ↑ Majlisi, Bihar al-Anwar, 1403 AH, juzu'i na 50, shafi na 6.
  140. ↑ Qurashi, Hayat al-Imam Muhammad al-Jawad, 1418 AH, shafi na 70-71.
  141. ↑ Kulaini, Al-Kafi, 1407 Hijira, juzu'i na 4, shafi na 43.
  142. ↑ Qurashi, Hayat al-Imam Muhammad al-Jawad, 1418 AH, shafi na 67-68.
  143. ↑ Sayyid Ibn Tavus, Al-Dru’a al-Waqiyya, 1415H, shafi na 44.
  144. ↑ Baghestani, "Al-Javad, Imam", shafi na 245 da 246.
  145. ↑ Qomi, Mentehi al-Amal, 2006, juzu'i na 2, shafi na 469-470.
  146. ↑ Ibn Shahr Ashub, Menakib Ale Abi Talib, Allameh Publishing House, juzu'i na 4, shafi na 390; Mofid, Al-Ershad, 1413 AH, juzu'i na 2, shafi na 278.
  147. ↑ Tousi, Rizal al-Tousi, 1373, shafi na 383-373.
  148. ↑ Qurashi, Hayat al-Imam Muhammad al-Jawad, 1418 AH, shafi na 128-178.
  149. ↑ Shabestri, Subaulil al-Rashad, 1421 AH, shafi na 289-19.
  150. ↑ Attardi, Musnad al-Imam al-Jawad, 1410H, shafi na 249.
  151. ↑ Barki shafi na 57
  152. ↑ Jafarian, Hayatu Fikri wa-Siyasi Imamaneh Shi'eh, 2013, shafi na 491.
  153. ↑ Attardi, Masnad al-Imam al-Jawad, 1410 AH, shafi na 314, 315, 262, 283, 319, 271.
  154. ↑ Vardi, Guneh Shinasi Rawiyan Imam Javad, shafi na 30-31
  155. ↑ Duba Tusi, Rizal al-Tusi, 1415 AH, shafi na 373-383.
  156. ↑ http://ensani.ir/fa/article/57911
  157. ↑ Misali duba: Sabt bin Jozi, Tazkira Al-Khwas, 1418H, shafi na 321.
  158. ↑ Haytami, Al-Sawa'iq al-Muhriqa, 1424H, shafi na 288.
  159. ↑ Sibdi Ibn Jozi, Tazkira Al-Khwas, 1418H, shafi na 321.
  160. ↑ Dhahabi, Tarikhul Islam, 1407H, juzu'i na 15, shafi na 385.
  161. ↑ Ibn Taimiyyah, Minhaj al-Sunnah, 1406 Hijira, juzu'i na 4, shafi na 68-69.
  162. ↑ Ameli, Al-Hayat al-Siyasiya Li-Imam Al-Jawad, 1425H, shafi na 137.
  163. ↑ Nasibi Shafi'i, Ma'adalibul al-Sual fi Manaqib ale-Ar-Rasoul, Al-Balagh Institute, shafi na 303.
  164. ↑ Qutb Rawandi, Dawat al-Rawandi, 1407 AH, shafi na 191, H530; Majlesi, Bihar al-Anwar, 1403 AH, juzu'i na 91, shafi na 35
  165. ↑ Mofid, Al-Mazar, 1413 AH, shafi na 207.
  166. ↑ Kulaini, Al-Kafi, 1407H, Mujalladi na 4, shafi na 583-584.
  167. ↑ نگاه کنید به طوسی، رجال الطوسی، ۱۴۱۵ق، ص۳۷۳-۳۸۳.
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  169. ↑ نگاه کنید به طبسی، «امام جواد(ع) به روایت اهل سنت»، فصلنامه فرهنگ کوثر.
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