Isma

Daga wikishia
wannan wata ƙasida ce game da isma, domin neman ƙarin bayani game da ismar annabawa da ismar imamai duba: Ismar Annabawa da Ismar Imamai

Isma (Larabci: العصمة) na nufin katanguwa daga barin aikata zunubi da sabo da kuskure, Malaman Kalam daga bangaren Shi’a da Mu’utazila sun bayyana Isma matsayin wani ludufi daga Ubangiji, sannan Masana Hikima daga Musulmi sun bayyanata matsayin Malaka ta zuciya da take nesantar da mutum daga aikata dukkanin zunubi da kuskure.

Game da tushe da asali kantanguwar Ma’asumi daga aikata sabo da kuskure, akwai ra’ayoyi da mahanga daban-daban, ba’arinsu bayani ne: ludufin Ubangiji, ilimi na musammam, Irada da zabi, da kuma wasu adadin sabubba na dabi’ar mutum da Ubangiji, Malaman Kalam da Masana hikima suna ganin dacewa Isma da zabin mutum a kankin kansa, sun tafi kan cewa shi Ma’asumi yana da cikakken zabi kan aikata sabo sai dai kuma cewa ba zai aikata ba, da wannan dalili ne ya cancanci ya samu lada. Imani da Ismar Annabawa wani abu ne da kowa ya yarda da shi daga dukkanin bangarorin Musulmi, Na’am dangane da fadadar Ismar akwai sabanin ra’ayi, amma dangane da Ismar Annabawa daga barin aikata Shirka da Kafirci, da kuma karbar wahayi sakon Allah da yada shi, katanguwa daga barin aikata zunubi da ganganci bayan aiko su Annabta, dukkanin musulmi sun yi Ijma’i kai. Malaman Imamiyya su ma sun tafi kan cewa Imaman Shi'a sun katangu daga barin aikata kowanne irin zunubi Manya-manyan Zunubai da Kananan Zunubai da kowanne irin kuskure da zamewar harshe a gabaki dayan rayuwar sa, a fadin Allama Majlisi: `yan Shi’a sun yi Ijma’i kan cewa baki dayan Mala’iku Katangaggune daga barin aikata kowanne irin zunubi babban da karami. An yi Ishkaloli kan Isma; daga ciki wasu suna ganin rashin dacewar hakan da dabi’ar mutum da take kunshe da karfi mabambanta da juna daga sha’awa da dabi’ar Nafsu, cikin amsar da aka basu: samuwar karkatuwa mabambanta na Nafsu da Sha’awa baya zama dukkanin dalili da sababin cudanya da zunubi, saboda zai iya yiwuwa an samu wasu shinge misalin Irada da Ilimi da za su hana tasirantuwa da karkata da mika wuya ga sha’awa.

Matsayi da Muhimmanci

Sayyid Aliyu Husaini Milani, ya ce: daga cikin zancen Masu bincike da Marubutan Shi’a Mas’alar Isma tana daga daya daga muhimman Bahasussukan Kalam da Akida kowacce Firka daga Firkokin Muslunci tana da mahangantar akai. Dangantakar Isma da hujjantakar Magana da aikin Ma’asumi, girma da muhimmancin wannan bahasi ya karu, a mahangar Sayyid bangaren Ahlus-sunna sakamakon ba su yi Imani da Ismar shuwagabannin su masu rike da ragamar hukuma ba sai suka sanya bahasin Isma a karshe-karshen bahasin Annabta da Imamanci, yana cewa ita Isma tana daga batutuwa da Musulmi suka yi tarayya a kai, duk da cewa cikin Misdakai da juz’iyyat dinta akwai sabani mai yawan gaske tsakankanin su [1] Isma cikin bahasi da nassoshin Kalam ta kasance karshe-karshen bahasin Ismar Annabawa, Imamai, Mala’iku [2] cikin ba’arin Tafsiran Alkur’ani nan ma a karshe-karshen Ayar Tadhir an tattauna bahasin batun Isma a fadade [3] a cikin Ilmin Usulul Fikhi, Malaman Usul na Ahlus-sunna suna ganin ma’aunin hujja da dalili kan Ijma’I shi ne Ismar al’umma; saboda su a mahangar su al’ummar Musulmi su ne magadan Annabi (S.A.W) su katangaggu daga barin kuskure da rafkana, kishiyar Malaman Shi’a da suke ganin ma’aunin hujja da dalili kan ijma’i shi ne Ismar Ma’asumi, domin su a tasu mahangar Imami shi ne Magajin Annabi (S.A.W) kamar dai yanda ya kasance Ma’asumi, Ijma’i yana kasancewa hujja ne domin gano maganar Ma’asumi [4] Isma cikin sauran addinai misalin Kiristanci da Yahudanci ta kasance mahallin bahasi, Kiristoci kari kan Isa (A.S) Marubuta Littafi Mai tsarki da Pop (shugaban cocin Katolika) su ma suna ganin su a matsayin Ma’asumai; na’am Imani da Ismar Pop wani abu da ya kebantu da `Darikar Katolika kadai [5]

Sanin Mafhumi

Malaman Kalam da Masana hikima na Musulmai kan asasin Maginai da Asalai, sun yi bayanai mabambanta kan Isma wasun su sun kasance kamar haka:

  • bayanin Malaman Kalam: Adliya: Imamiyya [6] da Mu’utazila[7]) sun yi bayyana Isma kan asasin Ludufin Allah [8] kan wannan asasi ne Isma ta kasance ludfin Allah ga bawansa da tsanin Isma ne bawa ke nesantar aikata mummunar aiki ko zunubi [9] Allama Hilli cikin bayanin Isma yana cewa: wani boyayyen ludufi ne daga Ubangiji zuwa ga bawan sa ta yanda zai zama baya da wata sha’awa da karkata ga watsi da `da’a ko aikata sabo da zunubi duk da cewa ya da zabin yin hakan [10]

Asha’ira sun bayyana Isma a matsayin rashin halittar sabo cikin mutum da Allah ya yi [11] Maginar Asha’ira cikin wannan bayani ya kasance jinginar dukkanin abububwa ga Allah ba tare da tsani ba [12]

  • Bayanin Malam Falsafa: Masana hikima cikin Musulmi sun bayyana Isma matsayin wata Malaka (wani da ya zama jiki) da samuwar ta mutum ba zai aikata sabo ba [13]

Ayatullahi Subhani Malamin Tafsiri da Kalam a wannan zamani cikin bayani kan Isma Katanguwa daga barin aikata zunubi da kuskure ya yi bayani da banbancewa da wani irin nau’i bayani Malaman Kalam na Adliya da Falsafa ya tattara su, ya bayyana Isma matsayin madaukakiyar darajar Tak'wa (Tsoran Allah) da wani nau’in karfi na badini da yake nesanta Ma’abocin Isma saki babu kaidi daga aikata zunubi, bari ma dai daga tunanin aikata zunubi [14] shi yana ganin katanguwa daga kuskure da rafkana wani ilimi ne da baya karbar gafala cikin tarsashin ludufin Allah da tasirin sa yake bayyanarwa Ma’asumi hakikanin abubuwa surorin abubuwa da hakan yake haifar masa katanguwa daga kuskure da shubuha [15] Isma a luggance ta samu asali ne daga (Isamu) ma’ana kiyayewa [16]

Asalin Isma

Dangane da asali da tushen Ismada kuma sababin katanguwa Ma’asumi daga barin aikata sabo, akwai ra’ayoyi mabambanta misalin ludufin Allah cikin hakkin Ma’asumi, Kebantaccen Ilimin Ma’asumi dangane da sakonnin sabo, da Kuma Irada da Zabin Ma’asumi, na’am wasu daga masu bincike na wannan zamani sun tafi kan cewa Ism aba ta samu daga sababi guda day aba, bari dai ta samu ne daga sabubban dabi’a (Gado,Malli da kuma Dangi) na mutum (Ilimi da Fadaka,Irada da Zabi, Hankali da Malakar Nafsu) da kuma na Ubangiji (Ludufi,kebantacciyar baiwar Ubangiji) su ne tushen Isma [17]

Ludufin Ubangiji

Shaik Mufid da Sayyid Murtada sun bayyana Isma matsayin abin da ta samo tushe daga Ludufin Ubangiji cikin hakkin Ma’asumai [18] Allama Hilli ya kawo sabubba guda hudu wanda sune: 1 hususiyar Nafsu ko kuma ta gangar jiki da suke haifar da Malakar nesantuwa daga barin aikata zunubi, 2 sanin barnar da take tattare da zunubi da kuma sanin ladan da yae tare da da’a, 3 Wahayi ko Ilhama zuwa ga Ma’asumi da yake zurfafa ganin sa ga hakikanin zunubai da biyayya (karfafa da kuma goyan baya ilmi ta hanyar wahayi da ilhama) 4 fuskantuwa zuwa ga damkar Ubangiji cikin Tarkul Aula (barin abin da yafi dacewa) [19]

Kebantaccen Ilimi

Wasu adadi daga Malaman Ahlus-Sunna sun bayyana Isma matsayin Ilimi da kebantacciyar Fadaka daga sakonnin zunubai da na Lada [20] a imanin Allama Tabataba’i sakamakon kasancewar Ma’asumai suna tare da ilimin da Allah ya yi musu kyautar sa sai ya zamana suna da karfaffar Irada tare da wannan Irada Mai karfi babu ta yanda za su karkata zuwa ga aikata zunubi [21] wannan ilimi ba kamar sauran ilimi yake ba a iya koyar sa kuma mai galaba ne kan sha’awa bai zama karfi ga wani ba [22]

Ilimi da Irada

Ayatullahi Muhammad Takiyu Misbahu Yazdi yana ganin Isma tana cikin wasu sinadarai guda biyu sanin tabbatattun abubuwa da kuma Kamala, karfaffa Irada cikin kaiwa gare su, saboda shi mutum ba zai tafa sanin kamala ta hakika ba a cikin sura ta jahilci, zai zamana yana ajiye kamala ta hiyali mahallin kamala ta hakika, cikin rashin Irada ta wajibi ba zai taba kaiwa ga hadafin da ake bukata ya kai ba [23] a Mahangar Malamin shi Ma’asumi tare da kebantaccen ilimi da Irada karfaffar da yake tare da ita zabinsa ba zai taba zama ya aikata sabo ba a kowanne irin hali da yanayi zai kasance mai biyayya ga Ubangijinsa [24]

Isma da Zabi

Sayyid Muhammad Husaini Fadlullahi daya daga cikin Maraji’an Taklidin Shi’a a kasar Lubnan, ya yi Imani kan cewa Isma wata hakika ce ta tilashi [25] amma Malam Ali Rabbani Gulfaigani cikin Kebantaccen Kalam na zamani, Malaman Kalam sun yi ittifaki kan cewa Isma tana da cewa tare da zabi kuma Ma’asumi yana da cikakken iko [26] a mahangar hankali idan ya zama Isma tana lazimta tilasta Ma’asumi cikin da’a da barin sabo zai zamana bai cancanci yabo da godiya da ba shi lada ba, umarni da hani, lada da ukuba zai zamana ba za su dace da hankali ba [27] Abdullahi Jawadi Amoli, Malamin Falsafa da Tafsiri na wannan zamani shi ma yayi Imani kan cewa hakika Isma ta tilashi tare da kasancewar Ma’asumi hujja kan mutane da kuma umarni koyi da shi da Allah ya bayar, sun samu karo da juna, idan kuma aikata zunubi a zatinsa ya koru da’a za ta zama larura, a irin wannan sura da’a bata zama mahallin taklifi sannan babu batun gargadi ko bushara alkawarin lada ko na ukuba duk sun koru [28] Allama Tabataba’i cikin Karin bayani kan dacewar Isma tare da zabi ya rubuta: tushen Isma ya kasance Ilimi na musammam wanda Allah ya yi kyautar sa ga Ma’asumai, ilimi, a kanki kansa ya bubbugo ne daga mafarai da asasi na zabi, da wannan dalili Ma’asumai sakamakon sanin su daga barna da maslahohi ayyuka suka kasance bas a aikata zunubi, misalin mutumin da ya samu yakini da cewa lallai fa wannan gubar tana kisa to fa babu yanda za ai ya sha wannan guba [29] Muhammam Takiyu Misbahu Yazdi, babban Malamin Falsafa da Tafsirin Shi’a ya na ganin Isma bawai tsuran Malaka ba ce ta ilimi kadai bari dai malaka ce ta ilimi da kuma aiki bisa dacewa ta zabin aikin Ma’asumi tare da ilmi na kyauta daga Allah. [30] cikin Karin bayanin sa kowa tare da jarin sa daga tanadi da kyautuka da baiwa daga Ubangiji ya zo wannan duniya motsa wancan baiwa na hannunsa, ilimin da ya kasance sharar fage ga Isma Ma’asumai wata baiwa ce sai dai cewa tare da haka ba ya nufi tilashi kan mutum, Natija na zama wannan jari yana dacewa da wancan aiki ya dogara da dagewar Ma’asumi [31]

Ismar Annabawa

Asalin Makala: Ismar Annabawa

Ismar Annabawa cikin fagen Wahayi tana daga Asalai da aka yi tarayya da ittifaki dukkanin Addinan Allah suna ganin haka [32] duk da cewa game da yaya take da kuma martabobinta a tsakanin Addinai da Malaman Mazhabobi akwai sabani [33] Malaman Kalam kan batun Isma sun yi Ittifaki cikin abubuwa guda uku: na farko: Ismar Annabawa daga Shirka da Kafirci kafin aiko su da Annabta da bayan aiko su, na biyu Ismar su bayan karbar sako isar da shi, na uku: Ismar su daga aikata zunubi da gangan bayan aiko su da Annabta, amma game da abubuwa uku suna da sabanin ra’ayi. Na farkon su: shi ne Ismar su daga lefuka na rafkana bayan Aiko su da Annabta, na biyu: Ismar su daga barin aikin ganganci da rafkana kafin Annabta, na uku: Ismar su cikin rayuwar su ta zamantakewa da sauran mutane da kuma kankin kan su. Yan Shi’a Imamiya sun Imani kan cewa Annabawa cikin dukkanin abubuwan da aka ambata a sama sun kasance Ma’asumai katantagaggu bari dai su Annabawa Ma’asumai daga dukkanin abin da zai nesantar da su mutane da haifar musu da kiyayya,[34] jawo yardar mutane ga Annabta Annabawa na daga dalilai na hankali kan wajabci Ismar Annabawa [35] haka kuma cikin wannan fage da batu wasu ayoyin Kur’ani [36] da riwayoyi [37] duka an dogara da su [38] Wadanda basu amintu da Ismar Annabawa sun dogara da curi biyu daga ayoyin Kur’ani da suke ganin basu dacewa da Ismar dukkanin Annabawa ko kuma ba’arin wasu Annabawa [39] an basu amsa da cewa wadannan ayoyi suna cikin jumlar ayoyi Mutashabihat (masu kamaceceniya da juna) wanda wajibi a komar da su zuwa ga ayoyi Muhkamat, domin tawili da tafsirin su [40] domin dukkanin ayoyin da zahirin su baya dacewa da Ismar Annabawa ana dora su zuwa ga abin da ake kira da Tarku Aula (barin abin da yafi dacewa)[41]

Ismar A’imma

Asalin Makala: Ismar Imamai da kuma Ismar Hazrat Fatima (S) Ismar Imamai tana daga sharuddan Imamanci a mahangar `Yan Shi’a Isna Ashariyya, kuma tana daga tushen imanin su [42] Allama Majalisi ya nakalto cewa Imamiyya sun yi ittfaki kan cewa A’imma (A.S) katangaggu ne daga aikata dukkanin Manya-Manyan Zunubai da karami ko da gangan ko kuma bisa kuskure da rafkana, kowanne irin kuskure da shubuha sun katangaggu ne [43] ance Isma’iliyya su ma sun tafi kan cewa Isma daya daga sharuddan Imamanci ce [44] kishiyar Ahlus-sunna da basu yarda da Isma matsayin sharadin Imamanci ba [45] sun tafi kan ijma’i cewa Halifofi uku Imamai ne amma kuma basu kasance Ma’asumai ba[46] Wahabiyawa su ma basu yarda Ismar Imaman Shi’a ba sun tafi kan cewa Isma ta takaitu da Annabawa kadai [47] A fadin Jafar Subhani, baki dayan dalilan hankali da aka kawo kan Ismar Annabawa misalin tabbatar haduffan aiko da Annabawa da jawo yardar mutane an bijiro da su a mahallin Ismar Imami [48] Malaman Kalam na Shi’a domin tabbatar da Ismar A’imma (A.S) sun jingina da ayoyin Kur’ani da riwayoyi daga cikin su akwai: ayar Ibtil Ibrahim [49] ayar Ulul Amri [50] ayar Tadhir [51] ayar Sadiƙin [52] Hadis Saƙlaini [53] Hadis Safina [54] A mahangar yan Shi’a, Hazrat Fatima (S) tana da mukamin Isma 55 domin tabbatar da Ismarta sun kafa hujja da ayar Tadhir da kuma Hadis Bad’atu[55]

Ismar Mala’iku

Kur’ani Mai girma :

عَلَیها مَلائِکةٌ غِلاظٌ شِدادٌ لا یعْصُونَ اللَّهَ ما أَمَرَهُمْ وَ یفْعَلُونَ ما یؤْمَرُونَ

Kan wancan wuta akwai Kausasan Mala’iku Masu tsanani basa sabawa Allah kan abin da ya umarce su kuma suna aikata dukkanin abin da aka umarce su.

Suratul Tahrim aya ta 6

Allama Majlisi ya ce: yan Shi’a sun yi Ijama’i kan cewa baki dayan Mala’iku Katangaggu daga aikata kowanne irin sabo babba da karami, galibin Ahlus-sunna su ma sun tafki kan haka [56] amma kuma akwai wasu ra’ayoyin daban kan Ismar Mala’iku, hakika wasu basu yarda da Ismar Mala’iku ba,, akwai kuma wanda suka nuna rashin gamsuwarsu da dalilan da aka kawo kan Ismar, sai suka kame bakinsu kan wannan batu ba tare da bayyanar da matsayarsu ba, akwai wasu adadi da suka tafi kan cewa wasu ba’ari ne cikin Mala’iku suke da Isma misalin masu kawo wahayi, da Mala’ikun Sama kadai [57] Wanda suka yi Imani da Isma suna cewa: aya ta 27 cikin Suratul Anbiya [58] da kuma aya ta 6 cikin suratul Tahrim [59] da kuma Hadisul masu tarin yawa [60] suna shiryarwa kan Isma Mala’iku [61] ance wanda basu yarda da Ismar Mala’iku ba cikin Musulmi sune Firkar Hashawiyya [62] Ayatullahi Mukarim Shirazi cikin amsar da ya bayar kan batun cewa wai Isma ba ta wata ma’ana cikin Mala’iku, ya ce duk da cewa su Mala’iku basu da karfi da jin sha’awa da fushi ko kuma cewa tana masifar rauni cikin su, amma tare da haka su Halittu masu aiki kuma masu zabi kuma suna da iko kan sabawa umarni, saboda haka, kan ainahin asasin iko kan aikata zunubi su katangaggu ne kuma tsarkakakku, kuma riwaya ta shiryar kan jinkirin ciin bin umarnin Ubangiji ko kuma ladabtar da su kan barin aikata Tarkul Aula (abin da ya fi cancanta da dacewa) [63]

Ishkaloli da Amsa

Ansamu wasu ishkaloli daga bangaren Masu Inkarin Isma wasun su sun kasance kamar haka:

  • Rashin dacewa Isma da dabi’ar mutum

Ahmad Amin Marubucin wannan zamani mutumin kasar Misra, kan asasin bayani cewa Isma sam ba ta dacewa dabi’ar mutum, saboda shi mutum tattare yake da karfi mabambanta daga na sha’awa da na Nafsu, yana da karkata zuwa kyakkayawan abu haka ma zuwa ga mummuna, idan ya zamana an zare masa wadannan karkata, za a ce kenan an rabashi da kasancewarsa mutum, da wannan ne babu wani mutum da ya katangu daga aikata sabo hatta Annabawa (A.S) (A.S) [64] Ayatullahi Jawadi Amoli cikin amsarsa ga wannan shubuha, tare da ishara zuwa Asalin gundarin mutum wanda ita ce Nafsu dinsa, yana cewa: gundarin mutum an halicce shi da wani yanayi da yake da iko kan kaiwa ga kololuwar Isma, saboda ita Nafsu din mutum cikin tafiya ta hawa sama da cigaba tana da iko kan katanguwa daga rafkana da mantuwa da gafala da jahilci, a ra’ayin Malamin idan Nafsu din wani mutum ta shiga kwazazzabo mikakken Hankali da cikakken Kashafi da Shuhudi ingattattu zai zama babu abin da take irdaki da riska sai gaskiya da hakika, zata amintu daga dukkanin shakka da kokwanto da mantuwa da gafala, saboda haka misalin wannan mutumi da ya ketare duniyar Mada da wahami da hiyali zai isa zuwa ga idaniyar ruwan tabbatattun abubuwa, zai samu dama kan Isma [65]

Mafarar Fikrar Isma

A ra’ayin wasu Jama’a, fikirar Isma babu ita a cikin Masadir na farko-farkon muslunci, wata Bidi’a ce daga tsofaffin Ahlil-Kitab na Iran, da Sufanci ko kuma koyarwar Majusawan Zartusht da ya gangaro cikin muslunci [66] cikin amsa ga wannan shubuha, hakika Imani da Isma ba bakon abu bane ya kasance tun farko farkon muslunci abu ne da ya samu yaduwa kuma an danganta tushen sa daga koyarwar Alkur’ani da Annnabi (S.A.W)[67] kuma batun cewa ya samo asali daga Ahlil-kitabi wata magana mara tushe ce abar watsi saboda littafin Attaura ya danganta mafi muni zunubi ga Annabawa[68] a daidai lokacin babu wata maganar Sufanci hakika fikrar Ismar Annabawa ta samu yaduwa cikin `Yan Shi’a, da wannan dalili ne Sufanci ba zai taba zama tushen fikrar Isma ba[69] idan ma an kaddara cewa akwai tarayya cikin Isma tsakanin muslunci da Zartushti wannan batu ba zai zama dalili kan tasirintuwa tsakanin junansu ba, bari dai hakan ya samu ne sakamakon asalin dukkanin addinan sama akwai tarayya cikin asalai tsakanin junansu akwai yiwuwar dacewa. [70]

Sanin Littafai

Dangane da maudu’in Isma an wallafa wasu adadin litattafai misalin:

  • Attanbihul Ma’alum; Burhan ala Tanzihul Ma’asum anil Sahawi Wan-Nisyani, wallafar Shaik Hurrul Amili
  • Ismat az Nazare Farikaini (Shi’a wa Sunnat) rubutun Sayyid Ali Milani
  • Ismat az Didgahe Shi’eh wa-Ahlus-Tasannun, rubutun Fatima Muhakkik.
  • Fajuheshi dar Ismat Ma’asuman (A.S) talifin Ahmad Husaini Sharifi Hasan Yusufiya.
  • Ismat, Zarurat wa-Asar, wallafar Sayyid Musa Hashimi Tankabani.
  • Andisheh Kalami Ismat, Fayamadhaye Fikhi wa-Usulul fikhi, wallafar Behruz Minayi, cikin wannan littafi ya kunshi bahasin Akida da Isma cikin fikhu da Usulul fikhi [71]
  • Mansha’u Ismat az Guna wa Kata; Nazariyeh wa Didga, wallafar Abdul Husaini Kafi.

Bayanin kula

  1. ↑ Hosseini Milani, Jawahirul Al-Kalam a cikin ilimin Imamai da Imamai, 2009, juzu'i na 2, shafi na 38-39.
  2. ↑ Misali, duba: Tusi, Al-Ektidis Fima Yat-e-Alaq Bala-i-Tiqad, 1496 AH, shafi na 260, 350; Allameh Hilli, Kashf al-Morad, 1382, shafi na 155, 184; Fayaz Lahiji, Babban birnin Imani, 1372, shafi na 90, 114.
  3. ↑ Misali, duba: Tabatabai, Al-Mizan, 1417 AH, juzu’i na 2, shafi 134-13 da juzu’i na 5, shafi.78-80, juzu’i na 11, shafi na 162-164; Sobhani, Manshur Javid, 2003, juzu'i na 4, shafi na 410-3; Makarem Shirazi, Tafsir al-Namuneh, 1371, juzu'i na 17, shafi na 297-305.
  4. ↑ Ziaifar, “Tasiru Digahe Kalami bar Usulul Fikhi ra’ayoyin tauhidi”, shafi na 323.
  5. ↑ «عصمت از دیدگاه اهل کتاب (یهودیان و مسیحیان)»،
  6. ↑ Al-Mufid, Tahsih-e-Ibhidnaat-i-Al-Imamiyah, 1414 AH, shafi na 128; Sayyid Murtaza, Rasaila al-Sharif al-Murtaza, 1405 A.H., Mujalladi na 3, shafi na 326; Allama HILli, babi na 11, 1365, shafi na 9.
  7. ↑ Qazi Abd al-Jabbar, Sharh Usulul Kamsa, 1422 q.p., shafi na 529; Taftazani, Sharh al-Maqasid, 1409 juzu'i na 4, shafi na 312-313.
  8. ↑ Fazil Moqdad, Ala-Wa'mi'ul' Al-Ilahiya, 1422H, shafi na 242; Rabbani Golpayegani, Imamat dar Bineshe Islami , 2007, shafi na 215.
  9. ↑ Sayyid Murtaza, Rasaila al-Sharif al-Murtaza, 1405 A.H., Mujalladi na 3, shafi na 326; Allama Hali, babi na 11, 1365, shafi na 9; Fazil Miqdad, Alla-Wa'am-i-il-Hiyyah, 1422H, shafi na 243.
  10. ↑ Allameh Hali, Babul Hadi, 1365, shafi na 9.
  11. ↑ Jurjani, Sharh al-Mawakif, 1325 AH, juzu'i na 8, shafi na 280; Taftazani, Sharh al-Maqasid, 1409 AH, juzu'i na 4, shafi na 312-313.
  12. ↑ Jurjani, Sharh al-Mawaqif, 1325 Hijira, juzu'i na 8, shafi na 280.
  13. ↑ Tusi, Talkhis al-Mahsul, 1405 AH, shafi na 369; Jurjani, Sharh al-Mawaqif, 1325 AH, juzu'i na 8, shafi na 281; Tabatabai, Al-Mizan, 1417 AH, juzu'i na 11, shafi na 162; Javadi Amoli, Wahayu wa-Nubuwat dar Kur'an, 1392, shafi na 197; Mesbah Yazdi, Hanya da Jagora, 1395, shafi na 285-286.
  14. ↑ Sobhani, Manshur Javed, 2003, juzu'i na 4, shafi na 12-14; Sobhani, Ilahiyat, 1412 AH, Juzu'i na 3, shafi na 158-159.
  15. ↑ Sobhani, Manshur Javid, 2003, juzu'i na 4, shafi na 20.
  16. ↑ Misali, duba Ibn Faris, Mojam Maqayis-e-l-Lagha, Makarantar Kimiyyar Musulunci, Juzu'i na 4, shafi na 331; Rajeb Esfahani, Mufradat Alfaz Kur'an, Dar Qalam, shafi na 569; Johari, al-Sahih, 1407 AH, juzu'i na 5, shafi na 1986; Ibn Manzoor, Lasan al-Arab, Dar Sadir, juzu'i na 12, shafi na 403-404.
  17. ↑ Qadran Qaramalki, Kalam Falsafi, 2003, shafi na 388-390.
  18. ↑ Mufid, Tashihu Etikadatul al-Imamiyah, 1414 AH, shafi na 128; Sayyid Morteza, Al-Dukhirah, 1411 AH, shafi na 189.
  19. ↑ Allameh HILli, Kashf al-Morad, 1382, shafi na 186.
  20. ↑ Fazel Moqdad, Al-Wa'amI'il Al-Elahiya, 1422 AH, shafi na 224; Tabatabaei, Al-Mizan, 1417 AH, juzu'i na 5, shafi na 79, juzu'i na 11, shafi 162-163, juzu'i na 17, shafi na 291; Sobhani, Ilahiyat, 1412 AH, Mujalladi na 4, shafi na 159-161.
  21. ↑ Tabatabai, Al-Mizan, 1417 AH, juzu'i na 11, shafi na 163.
  22. ↑ Tabatabaei, Al-Mizan, 1417 AH, juzu'i na 5, shafi na 79.
  23. ↑ Mesbah Yazdi, Rahnamashainasi, 1395, shafi na 302.
  24. ↑ Mesbah Yazdi, Rahnamashainasi, 1395, shafi na 303-304
  25. ↑ R. K. Fadlullah, Tafsirin Min Wahayil Al-Qur'an, Beirut, 1419 AH, Mujalladi na 4, shafi na 155-156.
  26. ↑ Rabbani Golpayegani, Imamat dar Bineshe Islami, 2007, shafi na 217.
  27. ↑ Allameh Hilli, Kashf al-Morad, 1382, shafi na 186; Fazel Moqdad, Al-Wa'ami'il Al-Elahiya, 1422 AH, shafi na 243; Jurjani, Sharh al-Mawaqif, 1325 Hijira, juzu'i na 8, shafi na 281.
  28. ↑ Javadi Amoli, Sireh Payambar Akram dar Kur'an(Juzu'i na 9), 2005, shafi na 24.
  29. ↑ Tabatabaei, Al-Mizan, 1417 AH, Juzu'i na 11, shafi na 162-163.
  30. ↑ Misbah Yazdi, Dar Partu Velayat, 2003, shafi na 53-63.
  31. ↑ Misbah Yazdi, Dar Partu Velayat, 2003, shafi na 57-58
  32. ↑ Anwari, Nuru Ismat bar Simaye Nubuwat, 1397, shafi na 52.
  33. ↑ Sadeghi Ardakani, Ismat, 2008, shafi 19.
  34. ↑ Rabbani Golpayegani, Kalam Tadbiki, 2005, shafi 94-98.
  35. ↑ Allameh Hilli, Kashf al-Morad, 1382, shafi na 155.
  36. ↑ Misali aya ta bakwai a cikin suratul Hashr.
  37. ↑ Duba Kilini, Al-Kafi, 1407 AH, Mujalladi na 1, shafi na 202-203; Majlesi, Bihar al-Anwar, 1403 AH, juzu'i na 14, shafi na 103; Juzu'i na 12, shafi na 348, juzu'i na 4, shafi na 45; Sadouq, Ayunu Akhbar e Al-Reza, 1378 AH, juzu'i na 1, shafi na 192-204.
  38. ↑ Karimi, Nubuwat (Fajuheshi dar Nubuwat Ammeh wa-Kasseh), 2003, shafi na 134; Ashrafi da Rezaei, “Ma’asumin Annabawa a cikin Alkur’ani da Alkawari”, shafi na 87.
  39. ↑ Sobhani, Manshur Javid, 2003, juzu'i na 5, shafi na 51, 52; Sobhani, Ismat Anbiya fi Kura'an Karim, 1420 AH, shafi na 69, 70, 229-91; Javadi Amoli, Wahayu wa-Nubuwat dar Kur'ani, 1392, shafi na 286-246; Makarem Shirazi, Payam Qur'an, 1386, juzu'i na 7, shafi na 101-160.
  40. ↑ Milani,Ismat aza Manzareh Farikaini 1394, shafi na 102 da 103.
  41. ↑ Milani,Ismat aza Manzareh Farikaini 1394, shafi na 101-102
  42. ↑ Misali, duba Tusi, Al-Ektisad Fima Yate-Alaq-o-Be-Etiqad, 1496 AH, shafi na 305; Allameh Hilli, Kashf al-Morad, 1382, shafi na 184; Fayaz Lahiji, Sarmaye Iman, 1372, shafi na 114, Sobhani, Al-Ilahiyat, 1412 AH, juzu'i na 4, shafi na 116.
  43. ↑ Majlisi, Bihar al-Anwar, 1403 AH, juzu'i na 25, shafi na 209, 350, 351.
  44. ↑ Allameh Hilli, Kashf al-Morad, 1382, shafi na 184; Jurjani, Sharh al-Mawakif, 1325 Hijira, juzu'i na 8, shafi na 351.
  45. ↑ Qazi Abdul Jabbar, Al-Mughani, 1962-1965, Mujalladi na 15, shafi 251, 255, 256, Mujalladi na 20, Kashi na I, shafi 26, 84, 95, 98, 215, 323; Jurjani, Sharh al-Mawaqif, 1325 AH, juzu'i na 8, shafi na 351; Taftazani, Sharh al-Maqasid, 1409 AH, juzu'i na 5, shafi na 249.
  46. ↑ Jurjani, Sharh al-Mawakif, 1325 H., juzu'i na 8, shafi na 351; Taftazani, Sharh al-Maqasid, 1409 AH, juzu'i na 5, shafi na 249.
  47. ↑ Duba Ibn Taimiyyah, Minhaj al-Soonnah Annabi, 1406 Hijira, juzu'i na 2, shafi na 429, juzu'i na 3, shafi na 381; Ibn Abd al-Wahhab, Risala fi al-Radde Alal al-Raffeda, Riyadh, shafi na 28; Qafari, Usulu Mazhab Shi'a Imamiyyah, 1431H, juzu'i na 2, shafi na 775.
  48. ↑ Sobhani, Manshur Javed, 2003, juzu'i na 4, shafi na 251.
  49. ↑ Fazel Moqdad, Alla-Wa'ami'il Al-Elahiya, 1422 AH, shafi na 332; Muzaffar, Dalai al-Saddaq, 1422 AH, juzu'i na 4, shafi na 220.
  50. ↑ Dubi Tusi, al-Tabbyan fi Tafsir al-Qur'an, Dar Ahya al-Tarath al-Arabi, juzu'i na 3, shafi na 236; Tabarsi, Majam al-Bayan, 1372, juzu'i na 3, shafi na 100; Bahrani, Manar al-Huda, 1405 AH, shafi na 113-114; Muzaffar, Dalai al-Sadki, 1422 AH, juzu'i na 4, shafi na 221.
  51. ↑ Seyed Morteza, Al-Shafi fi al-Imamah, 1410 AH, juzu'i na 3, shafi na 134-135; Bahrani, Manar al-Huda, 1405 AH, shafi na 646-647; Sobhani, Ilahiyat, 1412 AH, juzu'i na 4, shafi na 125.
  52. ↑ Duba Allameh Hilli, Kashf al-Morad, 1382, shafi na 196; Rabbani Golpayegani, Imamat dar Bineshi Islami, 2007, shafi na 274-280.
  53. ↑ Duba Mofid, Al-Masa'el al-Jaroudiyya, 1413 AH, shafi na 42; Ibn Attiyah, Abhi al-Madad, 1423H, Juzu'i na 1, shafi na 131; Bahrani, Manar al-Huda, 1405H, shafi na 671.
  54. ↑ Mirhamed Hossein, Abaqat al-Anwar, juzu'i na 23, shafi na 655-656.
  55. ↑ Syed Murtaza, al-Shafi fi al-Umamah, 1410 AH, juzu'i na 4, shafi na 95.
  56. ↑ Majlisi, Behar-alanwar, 1403 AH, juzu'i na 11, shafi na 124.
  57. ↑ Duba Mohaghegh, Insmat az Didgahe Shi'eh wa Ahle Tasannun, 1391, shafi na 132-130.
  58. ↑ Fayaz Lahiji, Gohar Murad, 2003, shafi na 425; Fakhr Razi, al-Tafsir al-Kabir, 1420 AH, juzu'i na 22, shafi na 136.
  59. ↑ Duba Tusi, al-Tabayan fi Tafsir al-Qur'an, Daru Ahaya e al-Turrath al-Arabi, juzu'i na 10, shafi na 50; Tabarsi, Majam al-Bayan, 1372, juzu'i na 10, shafi na 477.
  60. ↑ Dubi Fayaz Lahiji, Gohar Murad, 2013, shafi na 426.
  61. ↑ Don dalilai Ismar Mala'iku, duba Rustin da Kohensal, "Ismat Fareshtegan, Shawahid Muwafik wa Mukalif", shafi na 117-121.
  62. ↑ Duba Majlisi, Behar-alanwar, 1403 AH, juzu'i na 11, shafi na 124; Rastin da Kohensal, Ismat Fareshtegan, shawahid Muwafik wa Mukalif", shafi na 121.
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  64. ↑ Amin, Dhuhai al-Islam, 2003, juzu'i na 3, shafi na 229-230.
  65. ↑ Javadi Amoli, Wahayu wa-Nubuwat dar Kur'ani, 1392, shafi na 201-203.
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  67. ↑ Duba Sharifi da Yousufian, Fajuheshi dar Ismat Masooman (A.S), 2008, shafi na
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