Ismar Imamai

Daga wikishia
Wannan kasida da take magana ne akan Ismar Imamai. Don sanin ma'anar Isma da Ismar Annabawa, duba abubuwan da suka gabata Isma da Ismar Annabawa.

Ismar Imamai (Larabci: عصمة الأئمة) ko Tsarkakuwar Imaman Shi’a daga dukkanin Nu’in Manya-Manyan Zunubai da Kananansu Kuskure Ganganci da rafkana kai harma da Mantuwa, Ismar Imamai daya daga cikin Akidu ne da suka kebantu da `Yan Shi’a Isna Ashariyya, a mahangar Imamiyya da Isma’iliyya Isma tana cikin daya daga cikin Sharuddan Imamanci da Siffofin Imamai, a cewar Ayatullahi Abdullahi Jawadi Amoli, su Imamai kamar yanda suka kasance Ma’asumai cikin Tasarrufat dinsu to haka al’amarin yake cikin Iliminsu sun katangu daga kuskure. Malaman Shi’a sun jingina da ayoyi misalin Ayar Ulul Amri, Ayar Tadhir, Ayar Ibtila Ibrahim, Ayar Sadikin, Ayar Muwadda da Ayar Salati domin tabbatar da Ismar Imamai, cikin Masadir din Riwaya akwai tarin riwayoyi da aka nakalto a wannan fage, daga jumlarsu akwai Hadis Saƙlaini, Hadis Safina da Hadis Amanu suna daga riwayoyin da aka kafa hujja da su kan Ismar Imamai, Wahabiyawa da Ibn Taimiyya Harrani Shugaban Salafiyya sun yi inkari kan Ismar Imamai sun kuma kawo suka da ishkali kan wadannan Hadisai, Malaman Shi’a ba su yi kasa a gwiwa cikin bada amsa kan dukkanin Ishkalai. Dangane da Ismar Imami da Imamai an wallafa litattafai daban-daban wasunsu sun kasance kamar haka: Fajuheshi dar Shenakt wa Ismat, talifin Jafar Subhani, Ismat dar Tarikh Tafakkuri Imamiyya ta Payane Karne Panjom Hijiri, talifin Muhammad Husaini Faryab, da kuma littafin Ismat Imaman Az Didgahe Akli wa Wahayi, talifin Ibrahim SafarZadeh

Matsayi da Muhimmanci

Ismar Imami da dalilai kanta ana kirga shi daga Muhimmin Bahasi na Kur’ani da Ilimin Kalam (Tauhidi) [1] a Mahangar `Yan Shi’a Isna Ashariyya, Isma tana daga sharudda da siffofin Imamanci, Ismar Imamai tana daga Akidu na tushe a wurinsu [2] bisa Nakalin Allama Majlisi, Imamiyya suna da ittifakin ra’ayi kan cewa A’imma (A.S) Ma’asumai ne kuma Katangaggu ne daga dukkanin Nau’in Manya-manyan Zunubai da Kananansu da gangan ne ko bisa Rafkana da Mantuwa [3] ance Isma’iliyya suma sun tafi kan cewa Isma tana daga sharuddan Imamanci a wurinsu [4] sabanin Ahlus-sunna ba su yarda da cewa Isma tana daga sharuddan Imamanci a wurinsu ba, [5] sun yi Ijma’i kan cewa Halifofi uku sun kasance Imamai amma kuma tare da haka ba su kasance Ma’asumai ba [6] maimakon Isma sai suka sanya Adalci matsayin sharadi [7] tare da haka Sibt Ibn Jauzi daya daga Malaman Ahlus-sunna a Karni na bakwai ya yarda da Ismar Imami [8] Wahabiyawa suma ba su yarda da Ismar Imami da Imaman Shi’a ba suna ganin Isma ta kebantu da Annabawa Kadai [9] a nakalin Ibn Abil Al-hadid Mu’utazili da Abu Muhammad Hassan Bn Ahmad Bn Mutawaihi Malamin Kalam a Karni na biyar h Kamari duk da cewa bai yarda da Isma a matsayin sharadin Imamanci, sai dai cewa tare da hakan ya goyi bayan Ismar Imam (A.S) karara a fili ya bayyana cewa wannan ra’ayi ne na Makarantar Mu’utazilawa [10] A cewar Ayatullahi Subhani, wannan Sabani dangane da Imamanci da Halifanci ya bubbugo ne daga Bangarori biyu `Yan Shi’a da Ahlus-sunna, a Mahangar `Yan Shi’a Imamanci kamar Annabta ne Mukami da Matsayi ne da yake hannun Allah, kuma Allah ne yake Ayyana Annabi da Imami [11] sai dai cewa a ra’ayin Ahlus-sunna Imamanci wani Mukami ne da yake hannun Mutane [12] Mutane suke zabar Imami kuma Iliminsa da Adalcinsa ya na daidai da matakin Ilimin Mutane da Adalcinsu ba Allah ne yake ayyana Imami ba. [13] Ismar A’imma (A.S) tana daga Mabani (Magina) ta Kalam a Ilimin Usulul Fikihi na Shi’a, saboda tare da tabbatar da Ismar A’imma, Sunnar Imami, ma’ana: Aikin Imami, Zancen Imami da takririn Imami a ilimin Usulul Fikihi ana ganinsu matsayin daya daga Masdaran Istinbadin (ciro hukunci) hukunce-hukuncen Shari’a, amma a lokacin da ba a iya tabbatar da Ismar A’imma ba za a iya rikar Sunnar A’imma matsayin Masdarin ciro hukuncin Shari’a ba [14] haka kuma ance a ra’ayin Malaman Shi’a Ijma’i yana zama hujja ne sakamakon Ismar Imami, a ra’ayinsu Imami Shi ne Magajin Annabi (S.A.W) kamar yanda ya kasance Ma’asumi, sannan ana amfani da Ijma’i domin gano Maganar Ma’asumi da wannan dalili ne shi Ijma’in yake zama hujja, sabanin Malaman Usulul Fikhi na Ahlus-sunna, suna ganin abin da yake bawa Ijma’i hujja shi ne Ismar baki dayan Al’umma [15] Ismar Imami da Imaman Shi’a (A.S) ba ta zo karara ba cikin Alkur’ani, amma Malaman Shi’a sun Fassara wasu ayoyi misalin Ayar Ulul Amri [16] Ayar Tadhir [17] Ayar Ibtila Ibrahim [18] da Ismar Imamai, amma cikin Masadir na Riwaya akwai hadisai masu yawan gaske da aka nakalto kan Ismar Imamai [19]

Sanin Mafhumi

Imam Musa Kazim (a.s) ya nakalto daga babanninsa daga Imam Zainul Abidin (a.s):
Daga danginmu babu wanda ya isa ya zama Imami in ba Ma'asumi ba, kuma ita isma ba za iya gano shi ba daga zahirin mutum, da wannan dalili ne, ya zama dole nassi ne kadai zai iya ayyana ma’asumi . Anyi tambaya: Ya dan Manzon Allah! Menene ma'anar ma'asumi? Hazrat ya ce: ma'asumi ne shi ne wanda ya yi riko da igiyar Ubangiji. igiyar Ubangiji shi ne Alkur’ani kuma wadannan biyun (Ma'asumi da Alkur’ani) ba za su rabuwa ba har sai ranar kiyama. An shiryar da Imam zuwa ga Alkur'ani, Kur'ani kuma zuwa ga Imam.

Saduk, Ma’ani al-Akhbar, 1403H, shafi na 132

Ismar Imamai tana da ma’anar Katanguwarsu daga dukkanin Nau’in manya-manyan Zunubi da Kananansu da ma Kuskure [20] Isma a Isdilahin Malaman Kalam da Masana Falsafa daga Musulmai a ma’ana ta lugga shi ne katanguwa da kariya [21] amma kan asasin Mabani (maginai) na Usul tana da Ta’arifai Mabanbanta ba’arinsu sun kasance kamar haka:

  • Ta’arifin Malaman Kalam: Malaman Kalam Adaliyya ma’ana Imamiyya [22] da Mu’utazilawa [23] sun yi ta’arifin Isma kan asasin Ludufi [24] kan wannan asasi: Isma wani Ludufi ne na Allah da yake yiwa Bawansa ta hanyar wannan ludufi ne Bawa yake Katanguwa daga aikata Zunubi [25] Ash’ariyya sun fassara Isma matsayin rashin halittar sabo da zunubi cikin Mutumin da yake Ma’asumi wanda Allah yake yin hakan [26]
  • Ta’arifin Masana Falsafa: Masana Hikimar Musulmai, sun bayyana Isma matsayin wata Malaka ta Nafsu [yadasht 1] sakamakonta ne Ma’abocin Isma baya aikata Zunubi [27] ance wannan Ta’arifi ya kasance kan asasin Mabani da Asalan Masana Hikima cikin Babin Tauhid Af’ali wanda yake nuna cewa ayyukan Mutum ta hanyar Nafsu mutum yana da zabi, kuma ana danganta su zuwa ga Allah [28]

Isma a mahangar Ma’aunan Ilimin Sarfu, ta bubbugo ne daga Ismu Masdar daga [29] a luggance tana bada Ma’anar Tsarewa Katanguwa [30] kalmar Isma {عصم} Ba ta zo a cikin Alkur’ani ba, sai dai cewa kalmomin daga aka ciro daga cikinta sun zo a wurare goma sha uku a cikin Alkur’ani duka kuma anyi amfani da su da ma’anarsu ta lugga [31]

Fadaduwa

Malaman Imamiyya sun tafi kan cewa Imaman Shi’a kamar dai misalin Annabawa suke sun Katangu daga aikata dukkanin nau’in Manya-manyan zunubai da Kananansu, shin cikin ganganci ne ko rafkana ko kuma cikin halin mantuwa [32] a ra’ayinsu A’’imma (A.S) a baki dayan rayuwarsu katantagaggu kuma Ma’asumai ne babu banbanci kafin Imamanci da bayan kasancewa Imamai duka [33] Faizu Lahiji ya ce kari kan kasancewar Imami Ma’asumi daga aikata zunubi da kuskure,hakika katangagge ne daga Kazaman cutuka da za su sanya mutane kyamarsa a gangar jikinsa misalin Kuturta da Kurmantaka da kuma aibukan Ruhi misalin Rowa, Mako, Kausasar Dabi’a dana Hankali misalin Hauka, da aibubbukan Nasabarsa bari ma dai rashinsu sharadi ne na Imamancinsa, dalili wannan Malam Faizu Lahiji shi ne cewa wadannan aibobi zasu haifar da kyama da guje masa da Soyayya gareshi daga Mutane, kuma hakan yana cin karo da wajabta da’a gareshi [34] Shaik Mufid, hakika barin aikin Mustahabbi ga Imami sakamakon rafkana a hankalce haka baya halasta, sai dai cewa Malamin ya yi Imani da cewa Imami a baki dayan rayuwarsa baya bari Mustahabbi [35] Abdullahi Jawadi Amoli, Hakika Isma ta kasu zuwa Nau’I biyu ta Ilimi da aiki sannan A’imma (A.S) sun tattaro dukkanin biyun, a cewarsa kamar dai yanda Tasarrufin Imamai yake dacewa da gaskiya haka iliminsu shima ya bubbugo ne daga wani tushe da cikinsa babu kowanne irin kuskure rafkana da mantuwa [36] a ra’ayin Malamin, duk Mutumin da ya kai ga isa marhalar Isma, ya katangu daga Wasiwasin Shaidan, kuma Shaidan ba zai iya shiga tunaninsa yayi tasarrufi ba [37] Ali Rabbani Gulfegani, Masanin ilimin Kalam, yana ganin Isma ta aiki ita ce dai isma da Ma’anar Katanguwa daga aikata zunubi sannan kuma Isma ta ilimi tana da martabobi kamar yanda bayani zai zo a kasa: 1.Isma cikin Sanin Hukunce-Hukuncen Allah. 2.Isma cikin Sanin Maudu’an Hukunce-Hukuncen Allah. 3.Isma cikin zayyane Maslahohi da Mafsadodin al’amuran da suke da alaka da Jagorancin Al’umma. 4.Isma cikin abubuwan da suke da alaka da gama-garin Rayuwa, Mafi gamewa daga Mas’alolin daidaiku da jama’a [38] A ra’ayin Malamin, Hakika Imaman Shi’a suna da wadannan Martabobi hudu [39]

Dalilai na Hankali kan Tabbatar da Isma

Akwai tarin dalilai na hankali da Malaman Shi’a suke amfani da su cikin tabbatar da Ismar Imami, ba’arinsu sun kasance kamar haka:

  • Rashin yiwuwar Tabbatar Tasalsuli: idan Imami bai kasance Ma’asumi ba to ole ne a samu wani Imamin daban domin ya shiryar da shi daidaitacciyar hanya ya gyara masa kurakuransa, saboda haka shima wannan Imami ne kuma Ma’asumi ne, idan shima wannan ba Ma’asumi bane dole ne a samu Imami na uku, idan aka tafi kan wannan tsarin zai zamana an samu Tasalsuli wanda kuma shi korarre ne baya tabbatuwa, sai dai idan zai tuke da Imami wanda zai kasance Ma’asumi da baya kuskure [40]
  • Wajabcin da’a: idan aka samu kuskure daga Imami, wajibi ne a barranta daga gareshi bai kuma halasta ayi masa da’a ba, sai dai cewa faruwar hakan yana cin karo tare da Ayar Ulul Amri da take umarni da yi masa da’a da biyayya, saboda haka dole Imami ya kasance Ma’asumi [41]
  • Rugujewar Manufa: Hadafin Nada Imami da ayyana shi, shi ne Al’umma cikin ayyukansu su yi biyayya gareshi, idan Imami bai kasance Ma’asumi ba ya zama yana aikata kuskure da zunubi, hakan rushewar hadafi ne, [42] kuma darajar mukaminsa za ta yi kasa daga sauran gama-garin masu aikata zunubi da sabo, sakamakon kasance saninsa da Allah da shari’a ya fifici na samu kuma hankalinsa yafi na su kammaluwa, da wannan dalili ne Ukubarsa za ta tsananta, sai dai kuma cewa kaddara faruwar hakan ga Imami ya gurbata ba zai yiwu ba [43]

Dalilai na Hankali suna tabbatar da Asalin Ismar Imami ba tare da karkata da ishara zuwa ga Misdakan Imami ba, a cewar Ayatullahi Jafar Subhani, baki dayan dalilan Hankali da aka kawo kan Ismar Annabawa kamar misalin tabbatuwar Haduffan aiko Annabawa, jawo yardar mutane zuwa gare su, dangane da Ismar Imamai ma an bijiro da su, a ra’ayin Malamin kasantuwar Imami Ma’asumi wani abu ne lazimi a Mahangar Makarantar Shi’a da suke Imani kan cewa Mukamin Imamanci cigaba ne kan Ayyuka da Wazifofin Manzanci da Annabtar Annabi (S.A.W) sannan cigaba misalin wazifofi ba tare da Ism aba ba abu ne mai yiwuwa ba. [44]

Jingina da Ayoyin Alkur’ani

A yunkurin Tabbatar da Ismar Imamai an jingina da wasu adadin Ayoyin Alkur’ani daga Jumlarsu akwai: Ayar Ibtila Ibrahim, Ayar Ulul Amri, Ayar Tadhir, Ayar Sadikin, [45] Ayar Muwadda [46] Ayar Salati [47]

Ayar Ibtila Ibrahim

Asalin Makala: Ayar Ibtila Ibrahim

وَ إِذِ ابْتَلی إِبراهیمَ رَبُّه بِکلماتٍ فَأتَمَّهُنَّ قالَ إِنّی جاعِلُک لِلنّاسِ إِماماً قالَ وَمِنْ ذُرّیتی قالَ لاینالُ عَهدی الظّالِمینَ؛

A lokacin da Allah ya Jarrraba Ibrahim, Sai yaci Jarrabawa, sai Allah ya ce masa zai sanya Imami ga Mutane, Ibrahim ya ce: har da `ya`yana, Allah ya ce: Alkawarin ba isa ga Azzalumai [48] Cikin kafa hujja da wannan aya ta ayar Ibtila ance umumiyya (gamewa) ta (Alkawarina ba ya isa ga Azzalumai) tana shiryarwa zuwa ga cewa duk wani Mutum da ya taba aikata Zalunci a kowanne irin lokaci Imamanci ba zai ta tattarowa da shi ba, saboda haka wanann aya tana shiryarwa zuwa ga Ismar Imami a lokacin da ya zama Imami da Kafin zamansa Imami [49] Fadil Mikdad ya kafa hujja da wannan aya cikin wannan bayani kamar haka: Duk wanda Ma’asumi ba Azzalimi ne, Shi kuma Azzalumi bai da cancantar Imamanci, wanda ba Ma’asumi bai da dacewa da Mukamin Imamanci, saboda haka dole ne Imami ya kasance Ma’asumi [50]

Ayar Ulul Amri

Asalin Makala: Ayar Ulul Amri

يَا أَيُّهَا الَّذِينَ آمَنُواْ أَطِيعُواْ اللّهَ وَأَطِيعُواْ الرَّسُولَ وَأُوْلِي الأَمْرِ مِنكُمْ ...؛

Ya ku Wadanda suka yi Imani ku yi da’a ga Allah kuma ku yi da’a Manzo da kuma Ma’abota Al’amari daga cikinku. [51] Malaman Shi’a tare da jingina da Ayar Ulul Amri sun ce cikin wannan aya an bada umarni yin da’a ga Ulul Amri ba tare da sanya kowanne Kaidi da Sharadi, [52] misalin wannan umarni yana shirywarwa kan Ismar Ulul Amri, saboda Idan ya zama Ma’abota Al’amari basu kasance Ma’sumai ba ya zama suna aikata kuskure da zunubi, hikima da Adalcin Allah suna hukunta Mudlakan ba za ayi umarni da yi musu da’a ba 53 kan asasin wasu riwayoyi [53] `Yan Shi’a sun yi Imani da cewa abin nufi daga Ma’abota Al’amari su ne Imaman Shi’a (A.S) [54]

Ayar Tadhir

Asalin Makala: Ayar Tadhir

إِنَّمَا یُرِیدُ اللهُ لِیُذْهِبَ عَنْکُمُ الرِّجْسَ أَهْلَ الْبَیتِ وَ یُطَهِّرَکُمْ تَطْهِیراً؛

Kadai Allah ya yi Nufi da tafiyar da datti daga barinku Ahlil Baiti kuma ya tsarkakeku tsarkakewa. [55] An jingina da wannan Ayar kan tabbatar da Ismar A’imma (A.S) kamar haka: [56] A. Abin nufi daga Ahlil-Baiti (A.S) cikin Ayar Tadhir su ne Mutane biyar Ma’abota Bargo. B.wannan aya ta bada labarin kan Iradar da Allah yayi cikin Tafiyar da dukkanin datti daga barin Ahlil-Baiti (A.S) J.kari kan Iradar Allah ta kawar da Datti , akwai tunani tabbatuwar haka wannan aiki, saboda wannan aya ta zo ne a mukamin yabo da Falalar Ahlil-Baiti (A.S) ma’ana Irada Takwiniyya (Irada ta halitta) D.Kawar da Datti da Kazanta daga Ahlil-Baiti (A.S) ma’anarsa Isma gare su [57] Kan asasin riwayoyi masu yawa da Shi’a [58] da Ahlus-Sunna [59] suka Nakalto Hakika Ayar Tadhir ta sauka kan Sha’anin Ashabu Kisa (Ma’abota Bargo) saboda Ahlil-Baiti (A.S) ake nufi [60]

Jingina da Riwayoyi

An nakalto hadisai masu yawan gaske kan tabbatar da Ismar Imamai (A.S) an nakalto su ne ta hanyar Sahabbai da A’imma (A.S) [61] wasu ba’ari daga hadisan Annabi (S.A.W) da `Yan Shi’a suka jingina da su kan tabbatar da Isma sun kasance kamar haka:

Hadis Saklaini

Asalin Makala: Hadis Saƙlaini Wannan Hadisi tare da bayani Karara a fili ya nun aba zai yiwu Alkur’ani da Ahlil-Baiti (A.S) a raba su da juna ba, cikin Jumlar:

«لَنْ يَفْتَرِقَا حَتَّي يَرِدَا عَلَيَّ الْحَوْض»،

Ba zu su taba rabuwa ba har sai sun gangaro kaina a Tafki. Wannan hadisi yana shiryarwa kan Ismar Ahlil-Baiti, saboda aikata kowanne irin Nau'in zunubi da gangarowar Kuskure daga gare su yana haifar da rabuwarsu da Alkur’ani [62] haka kuma Manzon Allah (S.A.W) a wannan hadisi ya yi bayani karara a fili cewa: duk wanda ya yi riko da Alkur’ani da Ahlil-Baiti har abada ba zai bat aba, ita ma wannan jumlar tana shiryarwa kan Ismar Ahlil-Baiti, saboda da basu kasance Ma’asumai ba da da’a da biyayya Mudlaka gare su za ta haifar da bata [63] a wata Jumlar wannan hadisi yana shiryarwa kan wajabcin da’a da biyayya ga Ahlil-Baiti tare da ismarsu [64] An fassara Imaman Shi’a da Ahlil-Baiti (A.S) daga riwayoyin da suka zo daga litattafan Shi’a [65] sai dia cewa wasu ba’ari daga Ahlus-sunna [66] sun tafi kan cewa Ma’abota Bargo ake nufi da Ahlil-Baiti [67] sannan bayyanannen Misdakinsu shi ne Imam Ali (A.S) Wasu ba’arin Malaman Kalam na Shi’a sun kirga Hadis Saƙlaini matsayin Hadisin da ya kai Martabar Mutawatiri babu shakka ko kokwanto cikin ingancinsa [68] wasu kuma sun kirga shi cikin Mutawatiri Ma’anawi [69]

Hadis Amanu

Asalin Makala: Hadis Aman Hadis Amanu : wani sanannen Hadisi ne daga Annabin Muslunci (S.A.W) da aka nakalto daga bangarori biyu Shi’a [70] da Ahlus-sunna [71] tare da sabanin Lafazi dan kadankamar haka:

النُّجُومُ أَمَانٌ لِأَهْلِ السَّمَاءِ وَ أَهْلُ بَيْتِی أَمَانٌ لِأُمَّتِی

Taurari sun kasance Aminci ga Ahlin Sama, Ahlin Gidana Su ne Amincin Al’ummata. Cikin kafa hujja da wannan hadisi ance Manzon Allah (S.A.W) ya kamnta Ahlin gidansa da Taurari kuma su ne zasu samar da aminci da zaman lafiyar Ahlin Kasa, wannan Magana ta Annabi (S.A.W) ta bayyana cewa Ahlil-Baiti ba tare da kowanne irin Kaidi da Sharadi su ne Taurarin Shiriya kuma su ne suke samar da zaman lafiya da amincin al’umma daga sabani da bata, kai tsaye wannan hadisi yana shiryarwa zuwa ga Ismar Ahlil-Baiti, saboda idan babu Ism aba yanda za a yi a samu wannan aminci [72] Cikin riwayar da aka nakalto cikin littafin Kifatul Al-Asar an fassara Ahlil-Baiti da A’imma (A.S) sun anyi bayani karara kan Ismarsu [73] Hakim Naishaburi daya daga cikin Malaman Hadisi na Ahlus-sunna a karni na hudu h kamari ya tafi kan cewa Hadis Aman hadisi ne da yake da ingancin isnadi [74]

Hadis Safina =

Asalin Makala: Hadis Safina An nakalto Shahararren Hadis Safina cikin Masadir masu yawa na Shi’a [75] da na Ahlus-sunna [76] daga Annabi (S.A.W) tare da sabanin lafuzza amma dan kadan,

«إِنَّمَا مَثَلُ أَهْلِ بَیتِی فِیکُمْ کَمَثَلِ سَفِینَةِ نُوحٍ مَنْ رَکِبَهَا نَجَی وَ مَنْ تَخَلَّفَ عَنْهَا غَرِقَ؛

Kadai misalin Ahlin gidana a cikinku kamar misalin Jirgin Annabi Nuhu ne duk wanda ya hau ya tsira duk wanda ya zauna ya ki hawa ya Nutse. Wasu suna ganin wannan hadisi ne Muwatiri [77] Hakim Naishaburi shima ya tafi kan ingancin wannan Hadisi [78] Mir Hamid Husaini cikin kafa hujja da wannan hadisi yana cewa idan Jirgin Ahlil-Baiti (A.S) ya zamana shi ne zai tseratar da Mutane, sannan kuma juya masa baya zai sanya Nutsewa da bata, to da hanya mafi cancanta wajibine su Ahlil-Baiti a kankin kansu su kasance Katangaggu daga bata, sabani wannan sura umarnin hawa Jirginsu ba tare da kaidi da sharadi ba zai zama ya haifar da bata, kuma ba zai taba yiwuwa Allah da Manzon Allah (S.A.W) su umarci Mutane biyayya ga abin da zai kais u ga halaka [79] Misdakin Ahlil-Baiti (A.S) cikin hadis Safina, sune Imamai Goma sha biyu, [80] Abdur-Ra’uf Manawi daga Malaman mazhabar Shafi’iyya a karni na goma h kamari yana ganin cewa Misdakin Ahlil-Baiti (A.S) ya dabbaku kan Hazrat Fatima (S) da Imamai Goma sha biyu na Shi’a [81]

Tushen Imani da Isma

Wasu ba’ari da masu sabani da Ismar Imaman Shi’a, sun tafi kan cewa a farkon Muslunci samsam babu wannan Akidar daga baya ne ta zo, alal misali Ibn Taimiyya ya tafi kan cewa Imani da Ismar Imami ta bullo daga Abdullahi Ibn Saba kuma Bidi’a ce da ya kirkira [82] a ra’ayin Nasir Al-Kifari shima ya tuhumi Hisham Bn Hakam da kirkirar wannan Akida [83] Sayyid Husaini Mudarrisi Tabatataba’i Ba’iraniye Masanin Shi’anci da Ilimin Muslunci a cikin littafin Maktab Maktab Farayandi Takamul shima yana ganin cewa Hisham Bn Hakam shi ne Tushen Nazariyar Isma. [84]Nasir Al-Kifarii daga Wahabiyawa tare da tsananin Kiyayyarsa da Shi’anci ya bayyana cewa danganta nazariyar Isma ga Abdullahi Bn Saba bisa la’akari da Tarihi wani abu ne mara inganci, ya kuma kara da cewa a iya bibiyata ban samu wannan Magana daga Abdullahi Bn Saba ba, [85] asalin Ismar Imamai da asalin Kalmar bai kasance daga abin da Hisham Bn Hakam ya kirkira ba, domin cikin riwayoyi masu tarin yawa daga Annabi (S.A.W) anyi bayani karara a fili kan Ismar A’imma (A.S) [86] alal misali, Imam Ali (A.S) ya yi bayani cewa Isma tana daga Alamomin Imami, [87] sannan Imam Sajjad (A.S) shima cikin riwaya daga Mahaifinsa Imam Husaini (A.S) ya nakalto cewa Annabi (S.A.W) ya bayyana A’imma matsayin Ma’asumai [88] cikin Litattafan Ahlus-sunna Abdullahi Bn Abbas shima ya nakalto daga Annabi (S.A.W) yana cewa hakika ni da Ali da Hassan da Husaini da Mutane tara daga tsatson Husaini tsarkakku kuma Ma’asumai ne mu [89]

Ismar Imamai da kuma Guluwi

Nasir Al-Kifari Mai bincike kuma Bawahabiye mutumin Kasar Saudi Arabiya tare da wasu ba’arin Malaman Ahlus-sunna [90] ganin Imani da Ismar Ahlil-Baiti ba komai bane face Guluwi (wuce gona da iri) [91] amma su `Yan Shi’a suna gani Gullatu su ne Mutanen suke wuce gona da iri a cikin Siffanta Falalolin Ahlil-Baiti (A.S) sune wanda suke ketare iya kan A’imma cikin Mukamin Bauta, da jingina musu Siffofi da suka kebantu da Allah, sai dai cewa kwatakata `Yan Shi’a basu da misalin wadannan miyagun Akidu kan A’imma (A.S) [92] sun yi Imani da cewa Isma misalign Siffofi ne na Kamala kuma Isma a kankin kanta daga zatin Allah take, sai dai cewa Allah yana yin ludufi da wannan kamala ga wasu Jama’a daga bayinsa , saboda haka daidai lokacin da Isma ta kebantu da Allah babu abin da yake hana wasu Jama’a daga Bayin Allah su samu wannan ludufi daga gareshi, kamar yanda dukkanin Musulmi suka yi Imani da cewa Annabin Muslunci (S.A.W) Ma’asumi ne [93]

Isma da Tasarrufat da Zantukan Imami

Ana ganin Wasu ba’arin zantukan Imaman Shi’a basa dacewa da Ismarsu, daga ciki Maganar Imam Ali (A.S) zuwa ga Sahabbansa:

«...فَلَا تَکُفُّوا عَنِّی مَقَالَةً بِحَقٍّ أَوْ مَشُورَةً بِعَدْلٍ فَإِنِّی لَسْتُ فِی نَفْسِـی بِفَوْقِ مَا أَنْ أُخْطِئَ وَ لَا آمَنُ ذَلِکَ مِنْ فِعْلِی إِلَّا أَنْ یَکْفِیَ اللهُ مِنْ نَفْسِی...؛

Kada ku yi min rowa gaya min gaskiya ko bani shawara lallai ni ban wuce inyi kuskure ba kuma na kubuta daga haka cikin aikina sai dai idan Allah ya kareni. [94] Wasu adadin Malaman Ahlus-sunna misalin Shahabu-Addini Alusi Malamin Fikihu da Tafsiri a Mazhabar Shafi’iyya, Ahmad Aminu Misri, Abdul-Aziz Dahlawi daga Malaman Salafiyya Mutumin Kasar Indiya, da Nasir Al-Kifari suna Ganin wannan riwaya ba ta dacewa da Ismar Imam Ali (A.S) da A’imma (A.S) kuma suna ganin wannan riwaya matsayin daya daga dalilin Inkarin Ismar A’imma (A.S) [95] Allama Majlisi [96] da Mulla Salihu Mazandarani [97] sun fassara wannan jumla da ta zo cikin hadisin kan Tawali'u da kuma kwadaitar da Sahabbansa kaskanta dakai cikin karbar gaskiya da kuma ikirari kan cewa Isma wani ludufi ne na Allah, suna ganin wannan Magana ta Imam ta yi kamanceceniya da Magana Annabi Yusuf (A.S) da yake cewa:

«وَ ما أُبَرِّئُ نَفْسی إِنَّ النَّفْسَ لَأَمَّارَةٌ بِالسُّوءِ إِلاَّ ما رَحِمَ رَبِّی؛

Bana barranta da Nafsu dina Lallai Nafsu tabbas ta kasance mai umarni da miyagun ayyuka sai dai wanda Allah ya yiwa rahama [98] A cewar Nasir Mukarim Shirazi hakika Jumlar: (lallai ni ban wuce inyi kuskure ba) da zahirinta yake sabawa da Isma, lallai jumlar da ta zo bayanta ta (sai idan Allah ya katangeni) ta fassara ta, hakika Imam a farkon Jumlar ya bayyana cewa ni a matsayina na mutum kamar kowa bana aminta daga aikata kuskure, amma kuma bisa la’akari da jumla ta biyu za a fahimci cewa Allah ya katange shi daga aikata sabo da kuskure, kuma bai ksance gama garin Mutum ba, kari kan wannan Imam koyar da Sahabbansa da tyarbiyantar da su ya nuna musu a kowanne lokaci akwai tsammanin Kuskure sai dai cewa ya fadi hakan ne a cikin Tawali’u ya kuma ajiye kansa cikinsu [99]

Ikirari da Zunubi da kuma Istigfarin da Imamai Suka yi

Masu sabani da Isma suna ganin Itirafi da ikirarin da Imaman Shi’a aka samu suna yi kan aikata zunubi da kuma Istigfari ba sa dacewa da Ismarsu [100] sai dai cewa hatta kan Annabi (S.A.W) akwai wuraren da aka nakalto cewa yana istigfari da tuba, daga cikin jumlarsu riwayar da take cewa Annabi (S.A.W) yana Istigfari sau saba’in a kowacce rana [101] A cewar Muhammad Takiyu Majlisi [102] hakika Istigfarin A’imma (A.S) suna yinsa domin koyar da Mutane bawai da ma’anar cewa sakamakon sun aikata wani zunubi ba, kamar dai yanda bayanin da wasu ba’arin Ahlus-sunna [103] suka yi kan ma’anar istigfarin Annabi (S.A.W) haka wasu Malaman Shi’a suka yi Bayani kan Itirafi da ikirarin aikata zunubi daga Imaman Shi’a (A.S) ya kasance daga Babin abin da ake kira da:

«حَسَنَاتُ الْأَبْرَارِ سَيِّئَاتُ الْمُقَرَّبِينَ؛

Kyawawan Ayyukan Rabautattu Munanan ayyuka ne a wurin Makusanta. Sun ce Imamai sakamakon daukakar Mukaminsu duk sanda suka ji saukowa kasa cikin daga wannan Mukami cikin Maslahar Mutane suka shagaltu da Al’amuran duniya sai su ji cewa sun aikata zunubi sakamakon hakan ne suke neman gafara [104] daga jumlarsu akwai abin da aka nakalto daga Annabi

«إِنَّهُ لَيُغَانُ‏ عَلَى قَلْبِی وَ إِنِّی لَأَسْتَغْفِرُ الله کُلَّ یَومٍ سَبْعِينَ مَرَّةً؛

Wani lokacin Zuciyata ta kan yi tsatsa lallai ni ina neman gafarar Allah sau saba’in a kowacce rana. Suna ganin wannan hadisi ishara kan wannan Magana [105] wasu ba’arin Masu bincike, suna ganin mafi muhimmancin dalilin Tuba da Istigfarin Annabi (S.A.W) da Imamai (A.S) shi ne dai wancan bayani da aka na saukowa daga Mukaminsu da shagaltuwa da rayuwar duniya [106] a ra’ayin Allama Majlisi sakamakon sanin da Ma’asumai suka yi Allah yana sama dana kowa da kuma ce sun nutse cikin Zatin Allah, duk lokacin da suka kalli wazifarsu da ayyukan da suke kansu sai su ga kansu ba bakin komai ba a gaban Girmamar Allah suma ji sun takaita cikin sauke wajibansu sai Tuba tare da neman gafarar Allah Haka cikin bayani da hujjar neman gafararsu akwai batun neman kariya daga aikata zunubi, hakika istigfarin gama-garin Mutane ya kasance don neman yafiya daga zunuban da suka aikata, amma Istigfarin A’imma ya kasance sakamakon tsoron sabo da kuma neman kariya daga aikata sabo [107]

Sanin Littafi

An yi rubuce-rubucen Makaloli da litattafai daban-daban dangane da Batun Isma, ba’arinsu sun kasance kamar yanda za su zo a kasa

  • Fajuheshidar Shenakt wa Ismat Imam, Jafar Subhani, Bunyade Fajuheshhaye Islami Astane Kudus Rezawi, bugun a shekarar 1389 h shamsi
  • Ismat Imam dar Tarikh Tafakkuri Imamiyya ta Payane Karne Panjom Hijiri, Muhammad Husaini Faryab, Qum, Mu’assaseh Amuzeshi wa Fajuheshi Imam Khomaini, bugu na farko shekara ta 1390 h shamsi
  • Ismar Imaman Az Didgahe Akle wa Wahayi, Ibrahim SafarZadej, Qum, Za’ir Astane Mukaddaseh, bugu na farko shekara ta 1392 h shamsi.
  • Dalayil Ismat Imam Az Didgahe Akli wa Nakli , Hujjat Manganeci, Tahran, cibiyar Nashar Mash’ar, bugu na farko a shekara 1391 h shamsi
  • Imamat Wa Ismat Imaman dar Kur’an, Rida Kardan, Majma Jahani Ahle Bait, Bugun Farko shekara 1385.
  • Kur’an wa ismat Alle Baiti (A.S) Ali Rida Azimi Fur, Qum, Mehr Amirul Muminin (A.S) bugun farko shekara 1389.

Bayanin kula

  1. ↑ Sobhani, Manshur Javid, 2003, juzu'i na 4, shafi na 239.
  2. ↑ Misali, duba Tusi, Al-Ektidis Fima Yatalaq Bala-e-Tiqad, 1496H, shafi na 305; Allameh Hali, Kashf al-Morad, 1382, shafi na 184; Fayaz Lahiji, Babban Birnin Iman, 1372, shafi na 114, Sobhani, Al-Ilahiyat, 1412 AH, juzu'i na 4, shafi na 116.
  3. ↑ Majlisi, Bihar al-Anwar, 1403 AH, juzu'i na 25, shafi na 209, 350 da 351.
  4. ↑ Allameh Hilli, Kashf Al-Morad, 1382, shafi na 184; Jurjani, Sharh Al-Mawakif, 1325 Hijira, juzu'i na 8, shafi na 351.
  5. ↑ Qazi Abdul Jabbar, Al-Mughni, 1965-1962, juzu'i na 15, shafi na 251, 255 da 256 da juzu'i na 20, kashi na farko, shafi na 26, 84, 95, 98, 215, da 323; 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.
  6. ↑ Jurjani, Sharh Al-Mawakif, 1325 H., juzu'i na 8, shafi na 351; Taftazani, Sharh al-Makasid, 1409 AH, juzu'i na 5, shafi na 249.
  7. ↑ Qazi Abdul Jabbar, Al-Mughni, 1965-1962, juzu'i na 20, kashi na farko, shafi.201; Jurjani, Sharh al-Mawakif, 1325 AH, juzu'i na 8, shafi na 350; Taftazani, Sharh al-Makasid, 1409 AH, juzu'i na 5, shafi na 243-246.
  8. ↑ Sabt bin Jozi, Tazkira al-Khawas, juzu'i na 2, shafi na 519.
  9. ↑ Duba Ibn Taimiyyah, Minhaj Sunnah al-Nabawiyah, 1406 Hijira, juzu'i na 2, shafi: 429 da juzu'i na 3, shafi:381; Ibn Abd al-Wahhab, Rasala fi Ar-Raddi Ala Al-Rafeda, Riyadh, shafi na 28; Qefari, Usul Mazhab al-Shia al-Imamiya, 1431 AH, juzu'i na 2, shafi na 775.
  10. ↑ Ibn Abi Al-Hadid, Sharh Nahj Al-Balaghah, 1404 AH, juzu'i na 6, shafi na 376 da 377.
  11. ↑ Sobhani, Manshur Javid, 2003, juzu'i na 4, shafi na 244 da 245; Duba kuma Bazli, "Halin Ubangiji na ofishin Imamanci", shafi na 45-9.
  12. ↑ Sobhani, Manshur Javid, 2003, juzu'i na 4, shafi na 239.
  13. ↑ Sobhani, Manshur Javed, 2003, juzu'i na 4, shafi na 242-239.
  14. ↑ Domashiri, “ Mabani Kalami Usul wa Bahregiri Az An dar Negahe Ravesh Imam Khumaini”, shafi na 149.
  15. ↑ Ziaifar, “Tasiri Didgahaye Kalami dar Usulul Fikhi”, shafi na 323.
  16. ↑ Duba Tusi, Al-Tebayan, Dar Ihya Turath al-Arabi, juzu'i na 3, shafi na 236; Tabarsi, Majma al-Bayan, 1372, juzu'i na 3, shafi 100; Bahrani, Minar al-Hadi, 1405 AH, shafi na 113 da 114; Tabatabaei, Al-Mizan, 1417 AH, juzu'i na 4, shafi na 391.
  17. ↑ Seyed Morteza, Al-Shafi fi Al-Imamah, 1410 AH, juzu'i na 3, shafi na 134; Bahrani, Minar al-Hadi, 1405H, shafi na 646; Sobhani, Tauhidi, 1412 AH, juzu'i na 4, shafi na 125.
  18. ↑ Duba Seyyed Morteza, Al-Shafi fi Al-Imamah, 1410 AH, juzu'i na 3, shafi na 139; Tusi, Al-Tabayan, Revival of Al-Arabi, juzu'i na 1, shafi na 449; Fadel Moqdad, Al-Lawa'am al-Ilahiya, 1422 AH, shafi na 332 da 333; Muzaffar, Dala'li Al Sidki, 1422 AH, juzu'i na 4, shafi na 220.
  19. ↑ Misali, duba Sadouq, Ma'ani al-Akhbar, 1403 AH, shafi na 132 da 133; Khazaz Qomi, Kefayatul Al-Athar, 1401 AH, shafi na 16-19, 29, 36-38, 45, 76, 99, da 100-104; Ibn Aqdeh Kufi, Fadael Amirul Mominin (AS), 1424 AH, shafi. 154 da 155; Bahrani, Manar al-Hadi, 1405H, shafi na 665-675.
  20. ↑ Duba Sobhani, Manshur Javed, 2003, juzu'i na 4, shafi na 249.
  21. ↑ Rabbani Golpayegani, Imamat dar Bineshe Islami, 2007, shafi na 214.
  22. ↑ Mofid, Tashihu Etikadat Al-Imamiya, 1414 AH, shafi na 128; Seyed Mortaza, Rasaila al-Sharif al-Mortaza, 1405 AH, juzu'i na 3, shafi na 326; Allameh Hilli, Babi na 11, 1365, shafi na 9.
  23. ↑ Qazi Abd Al-Jabbar, Sharh Al-Asul al-Khamsa, 1422 AH, shafi na 529; Taftazani, Sharh al-Maqasid, 1409 AH, juzu'i na 4, shafi na 312 da 313.
  24. ↑ Fazel Moqdad, Al-Lawa'am Al-Ilahiya, 1422 AH, shafi na 242; Rabbani Golpayegani, Imamat dar Bineshe Islami, 2007, shafi na 215.
  25. ↑ Seyed Mortaza, Rasa'il Al-Sharif Al-Mortaza, 1405 AH, juzu'i na 3, shafi na 326; Allameh Hali, Babul Alhadi Ashar , 1365, shafi na 9; Fazel Moqdad, Al-Lawa'am Al-Elahiya, 1422H, shafi na 243.
  26. ↑ Jurjani, Sharh al-Mawakif, 1325 AH, juzu'i na 8, shafi na 280; Taftazani, Sharh al-Makasid, 1409 AH, juzu'i na 4, shafi na 312 da 313.
  27. ↑ Tusi, Talkhis Al-Mashul, 1405 AH, shafi na 369; Jurjani, Sharh Al-Mawakif, 1325 AH, juzu'i na 8, shafi na 281; Tabatabai, Al-Mizan, 1417 AH, juzu'i na 11, shafi na 162; Javadi Amoli, Wahay wa Annabci dar Kur'an, 2005, shafi na 197; Mesbah Yazdi, Rahnamashinasi, 1395, shafi na 285 da 286.
  28. ↑ Rabbani Golpayegani, Imamat dar Bineshe Islami, 2007, shafi na 216.
  29. ↑ Mustafawi, Tahaqiq fi kalamat al-Qur'an, 1402 AH, juzu'i na 8, shafi na 154.
  30. ↑ Misali, duba Ibn Faris, Ma'jam Maqais al-Luggha, School of Al-Alam al-Islami, juzu'i na 4, shafi na 331; Rajeb Esfahani, Almufrdat Alfaz Kur’an, Dar Qalam, shafi na 569; Johari, Al-Sahah, 1407H, juzu'i na 5, shafi na 1986; Ibn Manzoor, Lasan Al-Arab, Dar Sadir, juzu'i na 12, shafi na 403 da na 404.
  31. ↑ Sobhani, Manshur Javid, 2003, juzu'i na 4, shafi na 3.
  32. ↑ Misali, duba Mufid, Tashihu Etikadat Al-Amamiyat al-Imamiyah, 1414H, shafi na 129; Allameh Hilli, Nahj Al-Haq wa Kashf Al-Sidghi, 1982, shafi na 164; Fayaz Lahiji,Sirmaye Iman, 1372, shafi na 115; Majlesi, Bihar al-Anwar, 1403 AH, juzu'i na 25, shafi na 209, 350 da 351.
  33. ↑ Allameh Hilli, Nahj Al-Haq wa Kashf Al-Sidghi, 1982, shafi na 164; Majlesi, Bihar al-Anwar, 1403 AH, juzu'i na 25, shafi na 209, 350 da 351.
  34. ↑ Fayaz Lahiji, Gohar Murad, 2003, shafi na 468 da 469; Fayaz Lahiji, Sarmaye Iman, 1372, shafi na 115.
  35. ↑ Mufid, Tashihu Etikadat Al-Imamiyya, 1414 AH, shafi na 129 da 130.
  36. ↑ Javadi Amoli, Wahayi wa Annabci dar Alkur'an, 1385, shafi na 198 da 199.
  37. ↑ Javadi Amoli, Wahayi wa Annabci dar Kur'an, 1385, shafi na 200.
  38. ↑ Rabbani Golpayegani, Imamat dar Bineshe Islami, 2007, shafi na 220.
  39. ↑ Rabbani Golpayegani, Imamat dar Bineshe Islami, 2007, shafi na 220.
  40. ↑ Allameh Hilli, Kashf Al-Morad, 1382, shafi na 184; Sha'arani, bayanin Persian Tajrid al-Itqad, 1376, shafi na 510.
  41. ↑ Allameh Hilli, Kashf Al-Morad, 1382, shafi na 185.
  42. ↑ Allameh Hilli, Kashf Al-Morad, 1382, shafi na 185.
  43. ↑ Allameh Hilli, Kashf Al-Morad, 1382, shafi na 185; Sha'arani, bayanin Persian Tajrid al-Itqad, 1376, shafi na 511.
  44. ↑ Sobhani, Manshur Javed, 2003, juzu'i na 4, shafi na 251.
  45. ↑ Duba Allameh Hilli, Kashf Al-Morad, 1382, shafi na 196; Rabbani Golpayegani, Imamat dar Bineshe Islami, 2007, shafi na 274-280.
  46. ↑ Bahrani, Manar Al-Hadi, 1405 Hijira, shafi na 664 da 665.
  47. ↑ Rabbani Golpayegani, "Afzaliyat wa Ismat Ahlul Baiti (AS) dar Ayeh wa Riwayat Salawat", shafi na 26-9.
  48. ↑ Suratul Baqarah aya ta 124.
  49. ↑ Fazel Moqdad, Al-Lawa'am Al-Ilahiya, 1422H, shafi na 332.
  50. ↑ Misali, duba Seyyed Morteza, Al-Shafi fi Al-Imama, 1410 AH, juzu'i na 3, shafi na 139; Tusi, Al-Tabyan fi Tafsir al-Qur'an, Dar Ahya al-Trath al-Arabi, juzu'i na 1, shafi na 449; Fazel Moqdad, Al-Lawa'am Al-Ilahiya, 1422 AH, shafi na 332; Muzaffar, Dala'il Al-Sidki, 1422 AH, juzu'i na 4, shafi na 220
  51. ↑ Suratul Nisa’i, aya ta 59.
  52. ↑ Duba Tusi, al-Tabyan fi Tafsir al-Qur'an, Dar Ahya al-Trath al-Arabi, juzu'i na 3, shafi na 236; Tabarsi, Majma al-Bayan, 1372, juzu'i na 3, shafi 100; Bahrani, Minar al-Hadi, 1405 AH, shafi na 113 da 114; Muzaffar, Dalai al-Sidki, 1422 AH, juzu'i na 4, shafi na 221.
  53. ↑ Misali, duba Kulaini, Al-Kafi, 1407 AH, juzu’i na 1, shafi.276, h1; Sadouq, Kamal al-Din da Tamma Al-Neema, 1395 AH, juzu'i na 1, shafi na 253; Khazaz Qomi, Kefaiya al-Athar, 1401 AH, shafi na 53 da 54; Bahrani, Ghaya al-Maram, 1422 AH, juzu'i na 3, shafi na 109-115
  54. ↑ Misali, duba Tusi, al-Tabyan fi Tafsir al-Qur’an, Dar Ahya al-Trath al-Arabi, juzu’i na 3, shafi na 236; Tabarsi, Majma al-Bayan, 1372, juzu'i na 3, shafi 100; Bahrani, Ghaya al-Maram, 1422 AH, juzu'i na 3, shafi na 109.
  55. ↑ Suratul Ahzab, aya ta 33.
  56. ↑ Seyed Morteza, Al-Shafi fi Al-imamah, 1410 AH, juzu'i na 3, shafi na 134 da 135; Bahrani, Manar Al-Huda, 1405 AH, shafi na 646 da 647; Sobhani, Al-Ilahiyat, 1412 AH, juzu'i na 4, shafi na 125; Hamoud, al-Fawad al-Bahiya, 1421 AH, juzu'i na 2, shafi na 92 ​​da 93.
  57. ↑ Faryab, Ismat Imam dar Tarikh Tafakkuri Imamiyya, 1390, shafi na 335 da 336.
  58. ↑ Misali, duba Bahrani, Ghayatul Al-Maram, 1422 AH, juzu'i na 3, shafi na 193-211. A cikin wannan ruwaya an ruwaito ruwayoyi 34 daga majiyoyin Shi'a.
  59. ↑ Misali, duba Muslim Neishabouri, Sahih Muslim, Dar Ahya al-Tarath al-Arabi, juzu'i na 4, shafi na 1883, shafi na 61; Tirmidhi, Sunan Tirmizi, 1395 AH, juzu'i na 5, shafi na 351, shafi na 3205. da kuma shafi na 352, shafi na 3206 da kuma shafi na 663, shafi na 3787. Sayyid Hashem Bahrani ya ruwaito ruwayoyi 41 daga Ahlus Sunna dangane da haka a cikin littafinsa Ghayatul Al-Maram Bahrani, Ghaya al-Maram, 1422 AH, juzu'i na 3, shafi na 173-192.
  60. ↑ Bahrani, Ghayatul Al-Maram, 1422 AH, juzu'i na 3, shafi na 193; Tabatabaei, Al-Mizan, 1417 AH, juzu'i na 16, shafi na 311 da 312; Sobhani, Manshur Javid, 2003, juzu'i na 4, shafi na 387-392.
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  78. ↑ Hakim Neishaburi, Al-Mustadrak Ala Al-Sahihaini, 1411 AH, juzu'i na 3, shafi na 163.
  79. ↑ Mirhamed Hossein, Ebakat al-Anwar, juzu'i na 23, shafi na 655 da 656.
  80. ↑ Khazaz Qomi, Kefaiya Al-Athar, 1401 AH, shafi na 34, 210 da 211; Halabi, Al-kafi fiqhu, 1403 AH, shafi na 97.
  81. ↑ Manavi, Faiz Al-Qadir, 1356 Hijira, juzu'i na 2, shafi na 519.
  82. ↑ Ibn Taimiyyah, Minhajus As-Sunna Al-Nabawiya, 1406 Hijira, juzu'i na 7, shafi na 220
  83. ↑ Ghafari, Usul Mazhab al-Shia Al-Imamiya, 1431 AH, juzu'i na 2, shafi na 777-779.
  84. ↑ Madrasi Tabatabaei, Maktab Farayandeh Takamul, shafi na 39, wanda: Ghorbani Mobin da Mohammad Rezaei suka nakalto, "Bincike kan rashin kuskuren limamai", shafi na 153.
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  87. ↑ Duba Sadouq, Al-Khesal, 1362, shafi na 129; Majlesi, Bihar al-Anwar, 1403 AH, juzu'i na 25, shafi na 164.
  88. ↑ Ibn Uqda, Fadael Amirul Mominin (AS), 1424 AH, shafi na 154; Khazaz Qomi, Kefaiya al-Athar, 1401 AH, shafi na 302 da 303.
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  95. ↑ Duba Alousi, Ruh al-Ma'ani, 1415 AH, juzu'i na 11, shafi na 198; Amin, Dhuhal Al-Islam, Cibiyar Hindawi, juzu'i na 3, shafi.861; Dehlavi, Tuhfeh Esna Ashari, Maktabatu Al-Haqiqah, shafi na 373 da 463; Ghafari, Usul Mazhab, 1431 Hijira, Mujalladi na 2, shafi na 793.
  96. ↑ Majlisi, Mir'atul Al-Uqool, 1404H, juzu'i na 26, shafi na 527 da 528
  97. ↑ Mazandarni, Sharh Al-Kafi, juzu'i na 12, 1382 AH, shafi na 485 da 486.
  98. ↑ Suratul Yusuf, aya ta:53.
  99. ↑ Makarem Shirazi, Payam Imam Amirul Momineen (AS), 2006, juzu'i na 8, shafi na 269
  100. ↑ Duba Ghafari, Usul Madhhab al-Shia Al-Imamiyah, 1431 AH, juzu'i na 2, shafi na 794-796; Dehlavi, Tahfeh Asni Ashhari, Mazhabar Al-Haqiqah, shafi na 463.
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  102. ↑ Majlisi, Lowa'e Sahib-Qarani, 1414 AH, juzu'i na 4, shafi na 185
  103. ↑ Kulaini, Al-Kafi, 1407H, juzu'i na 2, shafi na 438, 450 da 505.
  104. ↑ Majlisi, Lowame Sahib al-Qarani, 1414 AH, juzu'i na 4, shafi na 185; Erbali, Kashf al-Ghamma fi Marafah al-Aimah, 1381 A.H., juzu'i na 2, shafi na 253 da 254; Majlisi, Bihar al-Anwar, 1403 AH, juzu'i na 25, shafi na 204 da 210.
  105. ↑ Majlisi, Bihar al-Anwar, 1403 AH, juzu'i na 25, shafi na 204 da 210.
  106. ↑ <a class="external text" href="http://www.almazaheri.ir/farsi/Index.aspx?ID=80&TabID=0001">فصل هشتم مراتب توبه/ مرتبه سوّم: توبة اخصّ‌ الخواص</a>
  107. ↑ <a class="external text" href="http://www.imam-khomeini.ir/fa/n131800/بررسی_دلیل_استغفار_معصومین_علیهم_السلام_ا">بررسی دلیل استغفار معصومین(ع) از نگاه امام خمینی در پرتو دعای عرفه امام حسین(ع)</a>

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