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Kafa Hujja

Daga wikishia
Aƙidun Shi'a
‌Sanin Allah
TauhidiTabbatar Da Allah • Tauhidi Zati • Tauhidi Sifati • Tauhidi Af'ali • Tauhidi Ibadi • Siffofin Zati • Siffofin Fi'ili
RassaTawassuli • Ceto • Tabarruki • Istigasa
Adalcin Allah
Husnu Wa Ƙubhu • Bada'u • Amrun Bainal Amraini
Annabta
Ismar Annabawa • Khatamiyyat • Annabin Muslunci • Mu'ujiza• Asalantuwar Kur'ani
Imamanci
AƙiduIsmar Annabawa • Wilaya Takwiniyya • Ilmul Gaibi • Khalifatullahi • Gaibar Imam Mahadi (A.F) • Mahadawiyya • Intizarul Faraj • Bayyana• Raja'a • Imamanci Na Nassi
ImamanImam Ali • Imam Hassan • Imam Husaini • Imam Sajjad • Imam Baƙir • Imam Sadiƙ • Imam Kazim • Imam Rida • Imam Jawad • Imam Hadi • Imam Askari • Imam Mahadi
Ma'ad
Barzahu • Ma'ad Jismani • Hashar • Siraɗi • Taɗayurul Kutub • Mizan
Fitattun Mas'aloli
Ahlil-Baiti • Ma'asumai Goma Sha Huɗu • Karama • Taƙiyya • Marja'iyya • Wilayatul Faƙihi • Imanin Mai Aikata Manyan Zunubai

Kafa Hujja (Larabci: إقامة الحجة) yana nufin bada dalili, kuma dalilin ya zama mai yanke shakku, wannan isɗilahi daga cikin isɗilahohi da suka yaɗu a litattafan addini masamman ma a cikin ilimi na Aƙida da Usulul Fiƙihi, kuma wannan isɗilahi ya zo a cikin Kur'ani, malaman addini sun ciro shi daga wasu ayoyi, kamar aya ta 165 a cikin suratul Nisa'i da aya ta goma sha biyar a cikin suratul Isra'i, daga cikin mafi muhimmanci kafa hujja shi ne aiko Annabawa da naɗa Imamai, saboda tare da samuwar annabawa da Imamai kuma tare da ɗaukar sakon Allah da suke yi, to zai zama mutane ba su da wata hujja kan gazawarsu, kuma haka abin yake, da ace Allah bai aiko da Annabawa ba kuma bai naɗa Imamai ba, to zai zamo mutane suna da hujja, Allah bai da hujjar azabtar da su , duniya ne ko a lahira, kuma wannan al-amari na kafa hujja yana da wasu fa'idoji kamar tabbatar da bara'a shar'iyya, (Ma'ana duk wani abun da Allah bai bayyana hukuncin shi ba, to Allah ba zai tambayi mutum a kanshi ba) da wajabcin yin Istinbadi wato fitar da hukunce-hukuncan shari'a daga Al-kur'ani da sunna), da kuma rashin jirkitar Kur'ani kamar yadda wasu suke faɗar hakan, da kuma rashi halarcin fara yaƙar kafirai.


Matsayi Da Muhimmanci

Itmamul Hujja a ma'anarsa ta harshen Larabci yana nufin kawo dalili, kuma dalilin ya zamanto na yankan shakku, ta yadda zai zamo wanda aka kafawa hujjar bashi da wani uzuri[1] kuma duk mutumin da aka kafawa hujja shi ne wanda zai ɗaukin nauyin abin da zai biyo baya kuma yasan cewar dole ya ɗauki nauyin hakan[2] kuma shi isɗilahin kafa hujja akwai shi a cikin ilimin Aƙida,[3] haka nan kuma ana amfani da shi a fiƙihu da Usulul fiƙihi,[4] Sayyid Muhammad Taƙiyyu Mudarrisi ɗaya daga cikin malaman tafsiri kuma malamin fiƙihu na Shi'a yana cewa kafa hujja yana nufin bayyana hanyar shiriya ga mutum, kuma hakan ɗaya ne daga cikin alamomi na rahamar Allah ga ɗan Adam,[5] kuma shi Allah baya azabtar da dan adam har sai ya kafamishi hujja,[6] kalmar kafa hujja ba ta zo ba a cikin Alƙurani ƙarara ba da wannan yanayi ba,[7] sai dai cewa bisa abin da Da'iratul Ma'arif ta fada cewa ayoyi da yawa sun yi nuni kan ma'anar kafa da hujja,[8] daga cikin wannan ayoyin akwai aya ta 165 cikin suratul Nisa'i wace take bayyana hadafin turo Annabawa(A.S), cewa Allah ya kafa hujja da ya turo Annabawa saboda haka babu wani mutum da zai zamo yana da hujja idan yaƙi bin Annabawa.

Allama Ɗabaɗaba'i ya yi amfani da aya ta 19 suratul Ma'ida domin bayyana wannan isɗilahi na kafa hujja.[Tsokaci 1][9] Amma waɗanda suka rubuta tafsirul Amsal sun yi amfani da aya ta 30 suratul An'am ayar da take magana kan ranar alƙiyama, domin bayani kan ma'anar kafa hujja.[10]

Kafa Hujja Da Hikimar Turo Annabawa Da Naɗa Imamai

Bisa abin da malaman Aƙida suka tafi akai kamar yadda Allama Ɗabaɗaba'i ya faɗi haka ƙarara cewa aikin Annabawa na asali ba komai bane face kafa hujja,[11] kazalika wani malamin tafsiri ma yace yayin da yake magana a ƙarshan aya ta 11 suratul An'am bayan maganarshi kan cewa Annabawa mutane ne, ya ce hadafin turo Annabawa a bayyana yake wato shi ne kafa hujja.[12] kazalika wannan magana an kawota a cikin huduba ta farko a cikin Nahjul Balaga.[13]

Haka nan kuma Shaik Jafar Subhani ɗaya daga cikin malaman fiƙihu da aƙida na Shi'a ya ce, idan Allah bai turo Annabawa ba ko kuma ya turo Annabawa, sai dai bai iya bayyana dukkan hukunce-hukunce ba ko kuma ya bayyana wasu hukunce-hukunce, amma ba duka ba ko kuma Annabi ya bayyana hukunce-hukunce amma sai wani abu ya faru wanda shi ne ya hana hukunce-hukuncen zuwa ga mutane, to a dukkan wannan yanayi kafa hujja ga mutane bai tabbata,[14] haka nan a dai kan wannan magana Shaik Jawadi Amoli ya ce malaman Arifai Shi'a sun ce ɗaya daga cikin dalilin da yake tabbatar da cewa Kur'ani ba a jirkita shi ba, shi ne batun kafa hujjar Allah a kan mutane.[15]

Bisa aƙidar shi'a cewa hikimar da ta sa aka turo Annabawa, ita ce kafa hujja, to wannan illar akwai ta a cikin Imamanci,[16]Ali Rabbani Gulfaigani ɗaya daga cikin malaman Aƙida na Shi'a shi ma ya fadi cewa hikamar aiko Annabawa ita ce hikimar naɗa Imamai kuma ya yi amfani da hadisai da aka rawaito daga Imam Kazim (A.S) da Imam Sadik (A.S), hadisan sun bayyana cewa Kur'ani da Annabi (S.A.W) ba su bayyana dukkan hukunce-hukuncen shari'a ba masamman duba da wafatin Annabi (S.A.W) cewa hakan zai bar ɓaraka a cikin addini, saboda larura ta kafa hujjar Allah kan mutane, hakan ta sa Allah maɗaukaki yana buƙatar ya naɗa Imamai, kuma matsawar ba a naɗa Imamai ba, to kafa hujja ba zai yi wu ba.[17]

A cikin littafin Al-kafi ɗaya daga cikin litattafan Shi'a guda hudu na hadisi, Shaik Kulaini (R.A) ya ce akwai hadisai da suka keɓanta da kafa hujja, kuma babi na farko sunanshi Babi na bayani da tilascin kafa hujja,[18] babi na biyu kuma sunanshi hujjar Allah ba ta cika sai da Imami.[19]

Ma'anar Hujja

Hujja tana nufin ƙudira da iya bayyana hujja ga abokin mukabala ko tattaunawa kuma ƙudira wajan kare ra'ayin da mutum yake a kai,[20] bisa abin da yake a musulinci wani lokacin hujja daga Allah take kan mutum, a wani lokacin kuma hujja ta mutum ce a gaban Allah maɗaukaki,[21] wannan yana nufin cewa Allah yayin da ya kama mutum zai iya kafa hujja kanshi cewa na turo Annabawa me ya sa ba ka yi imani ba?[22] Kazalika mutum zai iya neman uziri a gaban Allah cewa ni hujja ba ta zo mini ba.[23]

Hujja Ta Bayyane Da Ta Ɓoye

Malaman shi'a bisa hadisan da aka rawaito daga Imamai (A.S),[24] sun ce hujja ta rabu gida biyu ta zahiri da ta badini,[25] tabbas ya zo a cikiin riwayoyi cewa hankali hujja ce ta boye, amma Annabawa da Imamai hujja ce ta zahiri.[26]

Iri-irin Kafa Hujja

Allama Majlisi ɗaya daga cikin sanannun malaman hadisi na shi'a ya faɗa a cikin littafinshi Haƙƙul Al-yaƙin cika ko kafa hujja iri-iri ne, ya bayyana cewa mutanan da suke rayuwa cikin al-ummar musulmi kuma iyayansu musulmi ne, ya ce irin wannan wajan kafa hujja ya wadatar ya zamo mutum yana da kyakyawar zato ga iyayanshi da malamanshi ta yadda ya yi imani ne ta hanyar kyakyawan zato, to irin wannan imanin yana wadatarwa wajan kafa hujja,[27] kuma Allama majlisi yana ganin cewa irin wannan imani ya wadatar ga mafi yawan mutane,[28] Allama Majalisi yana cewa wajan kafa hujja ya wadatar mutum ya koma ga dalili a dunkule ba lallai sai dalla-dalla ba, idan ya sami yaƙini kuma abin da yake zatan ya yi kusa da ilimi,[29] duk mutumin da yake cikin irin wannan halin, idan ya canza addini to bashi da uziri,[30] Amma da mutum ba ya rayuwa cikin al-ummar musulmi, kuma ba ya gaba da gaskiya, kuma ya nemi gaskiya bai samu ba, to irin wannan mutuman zai zamo yana da uziri a gurin Allah, kuma Allah ba zai azabtar da shi ba, kuma Allah ba zai shigar da shi wuta ba, har sai an cika mishi hujja.[31]

Hankali Ya Wadatar Wajen Kafa Hujja

Shaik Mufid ɗaya daga cikin malaman shi'a a ƙarni na huɗu, yana cewa malaman imamiyya sun yi ittifaki kan cewa taklifi baya hawa kan mutum, idan ya zama ya fahimci taklifin ta hanyar hankali ne ba ta hanyar ji daga Annabi ko Imami ba, ana nufin wajan kafa hujja hankali yana buƙatar dalili daga Annabi ko Imami,[32] a hannu ɗaya kuma Shaik ɗusi zaya daga cikin malaman fikihu da tafsiri a ƙarni na biyar yana cewa, idan aka kafa hujja da hanyar hankali ya wadatar babu buƙatar haɗawa da aya ko hadisi, kuma Allah yana da haƙƙin ya yi hisabi bisa dalilin da hankali ya kafa,[33] amma a ƙarshe Sayyid Muhammad Shirazi daya daga cikin malaman fikihu da tafsiri na shi'a ya ce dalili na hankali baya wadatarwa wajan kafa hujja, kuma Allah ba zai azabtar da mutuba ba tare da ya tsayar da kafa hujja da Annabi ko Imami ba.[34]

Idan muka lura da kyau a cikin tafsirul Amsal, zamu samu cewa a waja bincike yana ganin hankali kaɗai ya watadar wajan kafa hujja, amma wajan fassara aya ta 15 suratul Isra'i malamin yana ganin rashin wadatarwar dalili na hankali kan kafa hujja, amma haka yana nufin azaba ta duniya ba ta lahira ba,[35] amma Shahid Muɗaharri yana ganin cewa azaba a lahira tana da sharaɗin mutum ya sami hujja ta hanyar Annabawa (A.S),[36] haka nan Allama ɗabadaba'i a cikin littafinshi Shi'a A musulinci, cewa hankali kaɗai ba ya wadatarwa wajan kafa hujja, ya ce dole ne ya zama Allah ya turo da Annabawa domin cika hujja ga mutane,[37] daga cikin wanda ya tafi kan haka akwai Sayyid Abdul- A'ala Sabzawari yana cikin malaman fikihu da tafsiri na shi'a, yana ganin hukunce-hukuncen shari'a sun zo ne domin ƙarfafar hukunci na hankali, kuma yana ganin cewa, ba dan hukunci na shari'a ba da ba a cika hujja kan mutane ba da kuma ba a yankewa Mukallafi uziri ba.[38]

Kafa Hujja Da Wajabcin Ijtihadi

Sayyid Khuyi ɗaya daga cikin maraji'an Shi'a ya yi imani cewa isar da hukunce-hukunce ga mutane ana yinshi ne domin isarwa da kuma kafa hujja, Sayyid Khuyi ya yi gini kan hakan ya yi imani da cewa, wajibi ne kan malaman fiƙihu na Shi'a su isar da fatawoyinsu ga mutane, ta hanyar buga Risala Amaliyya da kuma duk wata hanya da za ta taimaka musu wajan isar da fatawarsu ga mutane.[39]

Shaik Naraƙi ɗaya daga cikin malaman fiƙihu na ƙarni na goma sha biyu ya ce, kawai samuwar a cikin mutane ba tare da ya bayyana hukuncin shari'a ga mutane ba ba ya wadatarwa wajan kafa hujja ga mutane, saboda haka ya kamaci malamin fiƙihu da ya bayyana fatawarshi ga mutane domin cika hujja gare su.[40]

Allama Ɗabaɗaba'i ya ce mu'ujiza ɗaya ce daga cikin hanyoyi na kafa hujja ga mutane,[41] Shahid Muɗahhari ya ce, malaman Tauhid na shi'a sun bayyana cewa idan hujja ta tabbata a gun mutane,to annabawa basa buƙatar mu'ujiza.

Asalatul Bara'a Da Kafa Hujja

Malaman shi'a cikin ilmul Usul domin tabbatar da bara'a shar'iyya, saboda kasancewar ta ɗaya daga cikin makoma da madogara ta shari'a malamai sun kawo dalilai da yawa, daga cikin dalilan da suka kawo akwai ayoyin Kur'ani,[42] ma'anar ayoyin shi ne cewa Allah ba zai hukunta bawanshi ba matiƙar bai tura musu Manzo ba, kuma matiƙar ba a bayyana musu hukunce-hukunce ba,[43] sai dai cewa malaman Usul sun kai ga cewa ma'anar ayoyin ma'ana ce mai faɗi fiye da turo Annabawa, ma'anar kowa ita ce rashin hujja da dalili, amma aiko Annabawa ɗaya ne daga cikin misali na kafa hujja,[44] amma a haƙiƙa ayoyin suna ƙarfafar hukuncin hankali ne, wanda yake shi ne munin Allah ya azabtar da mutum ba tare da ya kafa mishi hujja ba,[45] ayoyin su ne kamar haka aya ta 26 suratul Baƙara da aya ta 115 suratul Tauba da aya ta 15 suratul Isra'i da aya ta bakwai a suratul ɗalaƙ.[46]

Azabar Duniya Da Kafa Hujja

Ana kafa hujja da aya ta 59 suratul ƙasas

«وَ ما كانَ رَبُّكَ مُهْلِكَ الْقُرى‏ حَتَّى يَبْعَثَ فِي أُمِّها رَسُولاً يَتْلُوا عَلَيْهِمْ آياتِنا وَ ما كُنَّا مُهْلِكِي الْقُرى‏ إِلاَّ وَ أَهْلُها ظالِمُونَ»

Ma'ana: ubangijinka bai zamo mai halaka wata al'umma ba har sai ya aika musu da manzo, yana karanta musu ayoyin Allah, kuma Allah ya ce bamu kasance mun halaka wata al'umma ba, sai dai idan mutananta sun zamo azzalumai.[47]

Da aya ta 15 cikin suratul Isra'i cewa ba za a azabtar da mutum ba a duniya har sai an kafa mishi hujjja.[48]

Sauran Aikace-aikacen Kafa Hujja

Akwai wasu gurare da ake kafa hujja aikace, kamar yadda Allama ɗabaɗa'i ya ce yaƙi kan kafirai bisa ayoyi na Kur'ani yana da sharaɗi na kafa musu hujja kafin a yaƙe su,[49] wani gurin na kafa hujja shi ne abin da ya zo cikin huɗubar Shiƙshiƙiyya cewa a lokacin da Imam Ali (A.S) ya karɓi halifanci bayan halifa Usman, ya karɓa ne domin kafa hujja ga mutane,[50] kuma bisa wannan asasin ne zamu iya fahimtar wasiƙun da aka tura zuwa Imam Husaini daga Kufa da ya zo domin su yi mishi bai'a, kuma bayan zuwan shi, abin da ya faru shi ne Waƙi'ar Karbala, to haka ya faru ne domin cika hujja ga mutane.[51]

Bisa abin da sheik Jafar Subhani ɗaya daga cikin malaman Aƙida da fiƙihu na shi'a, yana cewa ɗaya daga cikin ma'anar kafa hujja shi ne yin hisabi a ranar ƙiyama, domin wanda ya shiga wuta ya san cewa shi ne ya yi sanadiyar shiga azaba da kanshi.[52] Shahid Muɗahhari yana cewa wani lokacin Allah zai jarabci mutum domin ya kafa mishi hujja, kuma ya san cewa idan ya shiga wuta ko aljanna shi ne dalilin hakan ba wani ba.[53]

A Duba Masu Alaƙa

Bayanin kula

  1. ↑ Al-Muzaffar, Usul al-Fiƙh, juz. 2, shafi 12"
  2. ↑ "Al-Kharrazi, Bidayat al-Ma'arif al-Ilahiyya, Juzu'i na 1, shafi na 152."
  3. ↑ "Al-Kharrazi, Bidayat al-Ma'arif al-Ilahiyya, Juzu'i na 1, shafi na 152."
  4. ↑ Ka duba: Sheikh Al-Subhani, Irshad Al-Uƙul, Juzu'i na 3, shafi na 338 da 349; Al-Sabzawari, Tahdhib Al-Usul, Juzu'i na 1, shafi na 53-63."
  5. ↑ "Al-Mudarrisi, Min Hudal al-ƙur'an, Juzu'i na 3, shafi na 244."
  6. ↑ "Al-Mudarrisi, Min Hadal al-ƙur'an, Juzu'i na 5, shafi na 375."
  7. ↑ "Mamouri, 'Itmam al-Hujjah', shafi na 92."
  8. ↑ "Mamouri, 'Itmam al-Hujjah', shafi na 92."
  9. ↑ Al-Tabataba'i, Al-Mizan fi Tafsir al-ƙur'an, Juzu'i na 5, shafi na 243.
  10. ↑ "Makarem Shirazi, Tafsir Al-Amthal, Juzu'i na 5, shafi na 442; Shahid Motahari, Majmu'at Al-Athar, Juzu'i na 3, shafi na 607."
  11. ↑ "Al-Tabataba'i, Al-Mizan fi Tafsir al-ƙur'an, Juzu'i na 17, shafi na 74."
  12. ↑ "Al-Mudarrisi, Min Hudaم al-ƙur'an, Juzu'i na 3, shafi na 23."
  13. ↑ "Makarem Shirazi, Payam-e Imam, Juzu'i na 1, shafi na 216."
  14. ↑ "Al-Subhani, Irshad al-Uƙul ila Mabahith al-usul, Juzu'i na 3, shafi na 338."
  15. ↑ Jawadi Amuli, Nazahat ƙur'an az Tahrif, shafi na 42.
  16. ↑ "Wasu Marubuta, Imamat-Pajohi, shafuka na 146-147."
  17. ↑ "Rabani Golpayegani, Imamat dar Binish Islami, shafuka na 144-146."
  18. ↑ "Al-Kulayni, Al-Kafi, Juzu'i na 1, shafi na 162."
  19. ↑ "Al-Kulayni, Al-Kafi, Juzu'i na 1, shafi na 177."
  20. ↑ "Sheikh Al-Muzaffar, Usul al-Fiƙh, Juzu'i na 2, shafi na 12."
  21. ↑ "Al-Isfahani, Buhuth fi al-Usul, Juzu'i na 3, shafi na 62."
  22. ↑ "Allama Al-Tabataba'i, Al-Mizan fi Tafsir al-ƙur'an, Juzu'i na 20, shafi na 147."
  23. ↑ "Al-Araki, Usul al-Fiƙh, Juzu'i na 2, shafi na 39."
  24. ↑ "Al-Kulayni, Al-Kafi, Juzu'i na 1, shafi na 16."
  25. ↑ "Shahid Motahari, Majmu'at Al-Athar, Juzu'i na 21, shafi na 298."
  26. ↑ "Al-Kulayni, Al-Kafi, Juzu'i na 1, shafi na 16."
  27. ↑ "Allama Al-Majlisi, Haƙƙ al-Yaƙin, shafi na 563."
  28. ↑ "Allama Al-Majlisi, Haƙƙ al-Yaƙin, shafi na 563."
  29. ↑ "Allama Al-Majlisi, Haƙƙ al-Yaƙin, shafi na 563."
  30. ↑ "Allama Al-Majlisi, Haƙƙ al-Yaƙin, shafi na 563."
  31. ↑ "Allama Al-Majlisi, Haƙƙ al-Yaƙin, shafi na 563."
  32. ↑ "Sheikh Al-Mufid, Awail al-Maƙalat, shafi na 44."
  33. ↑ "Sheikh Al-Tusi, Al-Tibyan, Juzu'i na 4, shafi na 110."
  34. ↑ "Shirazi, Taƙrib al-ƙur'an ila al-Adhan, Juzu'i na 3, shafi na 296."
  35. ↑ "Makarem Shirazi, Tafsir Al-Amthal, Juzu'i na 12, shafi na 52."
  36. ↑ "Shahid Motahari, Majmu'at Al-Athar, Juzu'i na 27, shafi na 755."
  37. ↑ "Allama Al-Tabataba'i, Shia in Islam, shafi na 140."
  38. ↑ "Al-Subzawari, Tahdhib al-Usul, Juzu'i na 1, shafi na 102."
  39. ↑ "Al-Khoei, Fiƙh al-Shia, shafi na 253."
  40. ↑ "Al-Naraƙi, Anis al-Mujtahidin, Juzu'i na 2, shafi na 969."
  41. ↑ "Allama Al-Tabataba'i, Al-Mizan fi Tafsir al-ƙur'an, Juzu'i na 6, shafi na 226."
  42. ↑ "Ka lura: Shahid Al-Sadr, Duroos fi Ilm al-Usul, Juzu'i na 1, shafuka na 373-376."
  43. ↑ "Mamuri, 'Itmam Hujjat', shafi na 97."
  44. ↑ "Imam Khomeini, Tahdhib al-Usul, Juzu'i na 3, shafi na 72."
  45. ↑ "Imam Khomeini, Tahdhib al-Usul, Juzu'i na 2, shafi na 208."
  46. ↑ "Mamuri, 'Itmam Hujjat', shafi na 97."
  47. ↑ "Allama Al-Tabataba'i, Al-Mizan fi Tafsir al-ƙur'an, Juzu'i na 16, shafi na 62."
  48. ↑ "Allama Al-Tabataba'i, Al-Mizan fi Tafsir al-ƙur'an, Juzu'i na 13, shafi na 57."
  49. ↑ "Allama Al-Tabataba'i, Al-Mizan fi Tafsir al-ƙur'an, Juzu'i na 2, shafi na 68."
  50. ↑ "Shahid Motahari, Majmu'at Al-Athar, Juzu'i na 17, shafuka na 146-147."
  51. ↑ "Shahid Motahari, Majmu'at Al-Athar, Juzu'i na 16, shafuka na 643- da juz 17 shafi na 143.
  52. ↑ "Al-Subhani, Mafaheem al-ƙur'an, Juzu'i na 8, shafi na 241."
  53. ↑ "Shahid Motahari, Majmu'at Al-Athar, Juzu'i na 27, shafuka na 391-392."

Tsokaci

  1. ↑ يَا أَهْلَ الْكِتَابِ قَدْ جَاءَكُمْ رَسُولُنَا يُبَيِّنُ لَكُمْ عَلَىٰ فَتْرَةٍ مِنَ الرُّسُلِ أَنْ تَقُولُوا مَا جَاءَنَا مِنْ بَشِيرٍ وَلَا نَذِيرٍ.tarjama:"Ya ku Mazowan Littafi, Manzonmu ya zo muku a lokacin da babu manzanni, yana bayyana muku gaskiya, don kada ku ce a ranar kiyama: 'Ba wanda ya zo mana da bushara da gargaɗi.'"

Nassoshi

  • Al-Araki, Muhammad Ali, Usul al-Fiqh, Qom, Dar Rah Haq, 1375 SH.
  • Al-Asfahani, Muhammad Hussein, Buhuth fi al-Usul, Qom, Daftar Intisharat Islami, 1416 AH.
  • Kungiyar Marubuta, Imamate Research: A Study of the Views of the Imamiyya, Mu'tazila, and Ash'ariyya, Mashhad, University of Islamic Sciences Razavi, 1381 SH.
  • Sheikh Jawadi Amuli, Abdullah, Nazahat al-Qur'an min al-Tahrif, Qom, Intisharat Isra, 1382 SH.
  • Al-Kharrazi, Sayyid Mohsen, Bidayat al-Ma'arif al-Ilahiyya fi Sharh al-Aqa'id al-Imamiyya, Qom, Mu'assasat al-Nashr al-Islami, 1417 AH.
  • Imam Khomeini, Sayyid Ruhollah, Tahdhib al-Usul, Taqrir: Sheikh Ja'far Subhani, Qom, Dar al-Fikr, 1382 SH.
  • Al-Khoei, Sayyid Abu al-Qasim, Fiqh al-Shia (Ijtihad wa Taqleed), Taqrirat: Sayyid Muhammad Mahdi al-Khalakhali, Qom, Chaphana Nozuhur, 1411 AH.
  • Rabani Golpayegani, Ali, Imamate in Islamic Thought, Qom, Bustan Kitab, 1386 SH.
  • Al-Subhani, Sheikh Ja'far, Irshad al-Uqul ila Mabahith al-Usul, Taqrir: Muhammad Hussein Haj Amili, Qom, Mu'assasat Imam Sadiq, 1424 AH.
  • Al-Subhani, Sheikh Ja'far, Mafaheem al-Qur'an, Qom, Mu'assasat Imam Sadiq, 1421 AH.
  • Al-Subzawari, Sayyid Abdul A'la, Tahdhib al-Usul, Qom, Al-Manar, 1414 AH.
  • Sheikh Al-Mufid, Awail al-Maqalat, Qom, Al-Mu'tamar al-Alami lil-Sheikh al-Mufid, 1413 AH.
  • Shahid Al-Sadr, Sayyid Muhammad Baqir, Duroos fi Ilm al-Usul, Qom, Mu'assasat al-Nashr al-Islami, 1418 AH.
  • Allama Al-Tabataba'i, Sayyid Muhammad Hussein, Shia in Islam, Qom, Daftar Intisharat Islami, 1378 SH.
  • Allama Al-Tabataba'i, Sayyid Muhammad Hussein, Al-Mizan fi Tafsir al-Qur'an, Qom, Daftar Intisharat Islami, 1417 AH.
  • Sheikh Al-Tusi, Muhammad ibn al-Hasan, Al-Tibyan fi Tafsir al-Qur'an, Beirut, Dar Ihya al-Turath al-Arabi, n.d.
  • Sheikh Al-Kulayni, Muhammad ibn Ya'qub, Al-Kafi, Correction: Ali Akbar Ghafari, Tehran, Dar al-Kutub al-Islamiyya, 1407 AH.
  • Allama Al-Majlisi, Muhammad Baqir, Haqq al-Yaqin, Tehran, Intisharat Islamiyya, n.d.
  • Al-Mudarrisi, Sayyid Muhammad Taqi, Min Huda al-Qur'an, Tehran, Intisharat Dar Muhibbi al-Hussein, 1419 AH.
  • Shahid Motahari, Murtaza, Majmu'at Al-Athar, Tehran, Intisharat Sadra.
  • Sheikh Al-Muzaffar, Muhammad Ridha, Usul al-Fiqh, Qom, Intisharat Isma'iliyan, 1375 SH.
  • Makarem Shirazi, Sheikh Nasser, Payam Imam, Tehran, Dar al-Kutub al-Islamiyya, 1386 SH.
  • Makarem Shirazi, Sheikh Nasser, Tafsir Al-Amthal, Tehran, Dar al-Kutub al-Islamiyya, 1374 SH.
  • Sheikh Al-Naraqi, Muhammad Mahdi, Anis al-Mujtahidin fi Ilm al-Usul, Qom, Bustan Kitab, 1388 SH.
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