Kalam Imamiyya

Daga wikishia
Wannan wani rubutu ne game da ilimin kalam na imamiyya . domin sanin ilimin kalam tsakanin musulmi ku duba : Ilimin Kalam

Kalam imamiyya (Larabci: الكلام الإمامية) ɗaya ne daga mazhabobin kalam na muslunci wanda mafi muhimmancin rukuni da yake bambanta shi da sauran mazhabobin kalam shi ne mas'alar imamanci. Kalam imamiyya cikin minhaji da madogarai yana dogara ne da kur'ani, sunnar Annabi (S.A.W) da Imamai Ma'asumai (A.S) da dalili na hankali. Ana cewa kalam imamiyya ya samu ranaku na farko-farko bayan wafatin Annabi (S.A.W), da bahasi game da ɗaya daga mafi muhimmancin mas'alolin ilimin kalam ma'ana mas'alar imamanci da halifancin Annabi.

Ba'ari masu zurfafa nazari sun tafi kan cewa Imam Ali (A.S) ya kasance mutum na farko kuma musulmi da ya fara magana game da mas'aloli misalin zatin Allah da siffofinsa, hudusi da ƙadimanci, basaɗanci samuwar Allah, ɗayanta da yawaita. Bayansa sauran Imaman shi'a (A.S) sun bijira da bahasosi a fagen kalam, game da tambayoyi da ishkaloli sun yi munazarori tare da malaman kalam da masana addinai da sauran mazhabobi, tare da tarbiyantar da kwararru kuma fitattun malaman ilimin kalam misalin Hisham Ɗan Hakam da Muminul Ɗak.

Kalam imamiyya bayan zamanin gaiba ya gifta daurori daban-daban kuma tare da samuwar adadin makarantun kalam, a cikin mabambanta hanyoyi guda uku daga, karkatuwa zuwa ga tsuran nassi, tsuran hankali da kuma cuɗanya hankali da naƙali haɗe da juna, kalam imamiyya ya ci gaba da bunƙasa da haɓɓakuwa. Kalam imamiyya ya yi tarayya da sauran makarantun kalam na muslunci cikin gamammun asalai guda uku ma'ana tauhidi, annabta da ma'ad, haka nan ya bambantu da su cikin guda biyu watau imamanci da adalci.

Ba'ari daga mafi muhimmancin litattafan kalam na imamiyya su ne: Awa'ilul Al-maƙalat, Tashihul Al-itiƙad, Tajridul Al-itiƙad da Kashful Al-murad. Marubatan waɗannan litattafai sun kasance daga shahararru fitattafun malaman kalam imamiyya waɗanda su ne: Shaik Mufid (Rayuwa: 3336 ko 338-413. h. ƙ), Shaik Ɗusi (Rayuwa: 385-460. h. ƙ). Khajo Nasirid-dini Ɗusi (Rayuwa: 597-672. h. ƙ) da Allama Hilli (Rayuwa: 648-726. h. ƙ).

Gabatarwa

Kalam Imamiyya ɗaya ne daga cikin mazhabobin muslunci da cikin fagen aƙidu ya jingina kan minhaji da madogarai daga kur'ani, sunnar Annabi (S.A.W), da Imamai Ma'asumai (A.S) da dalili na hankali. Wannan mazhaba ta kalam cikin mu'amala tare da wayewa da sauran al'adu na daban ya samu bunƙasa da ci gaba ƙarƙashin tasirinsu.[1] ana cewa bisa la'akari da madogaran tarihi da litattafan hadisai, mas'alar imamanci ta kasance babbar shaida da take bambance kalam imamiyya da sauran mazhabobin kalam na muslunci.[2] na'am wasu ba'ari na ganin cewa ita ma mas'alar tauhidi da aka ciro daga kur'ani, sunnar Annabi (S.A.W) da Imaman Shi'a (A.S) tana matsayin tushe da asasin mas'lolin kalam imamiyya kuma shaida da alama a gare shi.[3]

Samuwa

Farko samuwar kalam imamiyya yana komawa ne ga kwanaki na farko-farko bayan wafatin Annabi (S.A.W);[4] saboda farkon mas'alar addini da aka fara bijira kanta a wancan zamani ta kasance mas'alar imamanci da halifancin Annabi, an bayyanar nazariyoyi biyu game da wannan mas'ala: nazariyya ta farko ta ginu kan cewa Allah ne yake ayyana halifan Annabi ta hannun shi Annabin; nazariyya ta biyu kuma ta ginu kan cewa ayyana halifan Annabi (S.A.W) an sallama shi da fawwala shi ƙarƙashin zaɓin musulmi.[5]

Imam Ali (A.S) tare da wasu jama'a daga muhajirun da ansar sun kasance daga masu goyan bayan nazariyya ta farko, sun dogara da dalilai biyu kan da'awarsu: ɗaya daga cikin dalilan shi ne nassoshin da suka zo daga Annabi (S.A.W), na biyu kuma fifikon Imam Ali (A.S).[6] haka nan cikin mas'aloli daga misalin siffofin Allah, ƙada'u da ƙadar, jabar da tafwiz da suka kasance daga mafi daɗewar mas'alolin ilimin kalam na duniyar muslunci haƙiƙa yan shi'a suna da daɗaɗɗen tarihi a cikinsu.[7]

Ana cewa Imam Ali (A.S) ya kasance mutum na farko da ya fara magana game da mas'aloli misalin zatin Allah da siffofinsa, hudusi da ƙadimanci, basaɗar samuwar Allah, ɗayantuwa da yawaituwar zurfafan batutuwa.[8] a cewar Murtada Muɗahhari, haƙiƙa ɗaya daga cikin sashe na asasi a cikin littafin Nahajul Balaga sun kasance ma'aloli da suke da alaƙa da abin da ya shafi ubangiji, cikin wasu adadin huɗubobi, wasiƙu, da gajerun kalmomin littafin, kusan karo 40 ne aka yi bahasi game da waɗannan mas'aloli.[9] bayan Imam Ali (A.S), haƙiƙa sauran Imamai misalin Imam Sajjad (A.S), Imam Baƙir (A.S), Imam Sadiƙ (A.S) Imam Rida (A.S), Imam Jawad (A.S) da Imam Hadi (A.S) sun yi bijira kan bahasosi game da mas'alolin kalam, kuma gaban tambayoyi da ishkaloli da aka bijiro da su, domin bada kariya ga koyarwar addinin muslunci, domin shiga munazarori tare da malaman kalam da masana addinai da mazhabobi sun tarbiyantar da almajiransu masu yawan gaske kan ilimin kalam tare da basu horo na musammam.[10]

Asalan ƙa'idojin Kalam Imamiyya A Dunƙule

Kalam imamiyya bayan asalai guda uku daga tauhidi, annabta da ma'ad waɗanda sauran mazhabobin kalam na muslunci suma sun yi Imani da su,[11] suna da wasu keɓantattun asalai da suka bambanta su da sauran mazhabobi.[12] waɗannan asalai su ne:

  • Adalci: ƴan shi'a kamar dai mu'utazailawa[15] suma sun yi imami da husnu da ƙubusu aƙli (kyawunta da munana abubuwa a hankalce).[16] husnu da ƙubuhu aƙli shi ne cewa ba tare da la'akari da hukunci da umarnin Allah kan kyawunta ko munanar ayyuka ba, hankali na hukunci da kyawuntarsu ko munanarsu,[17] kuma Allah ba zai yi aiki saɓanin haka ba, ta wannan fuska ce ma ya kasance adali;[18] ma'ana ba ya aiki sai abin da yake mai kyau, kuma shi mummuna abu baya fitowa daga gare shi, sannan baya ɗorawa bayinsa abin da ba za su iya ba, baya azabtar da kowa face sakamakon ayyukan da ya aikata.[19]

sakamakon Imani da waɗannan aƙidu ne ake kiran shi'a da mu'utazilawa da sunan Adliyya (Masu Imani da adalcin Allah).[20] kishiyar wannan nazariyya, haƙiƙa asha'ira kaɗai sun yi Imani da husnu da ƙubuhu shar'i;[21] ma'ana suna cewa duk abin da Allah ya yi umarni shi ne mai kyawu kuma duk abin da ya hana shi ne mara kyawu, saboda haka duk abin da Allah ya aikata abu ne mai kyau.[21]

Daurorin Tarihin Kalam Imamiyya

Muhammad Safar Jabra'il (Mai nazari kuma malamin mai koyar da ilimin kalam) cikin littafin "Sairu Taɗawwur Kalam Shi'eh" ya yi bincike kan daurorin tarihin kalam imamiyya daga fuskoki guda biyu, tsari da minhaji, wanda sun kasance kamar haka:[22]

Tsari

Kalam imamiyya ta fuskanin sauyi cikin tsari ya kasance kan wasu adadin marhaloli:

  • Samuwa: farkon wannan marhala wace cikinta an bijiro da mas'alolin kalam cikin yanayi da tsarin da ba a rubuce ba, ana ganin kalam imamiyya ya samu daga ranaku na farko-farko bayan wafatin Annabi (S.A.W).[23]
  • Rubuta maudu'i maudu'i: ƙarni na biyu da na uku ƙamari.[27] a cewar Ibn Nadim masanin litattafai a ƙarni na huɗu ƙamari, mutum na farko daga shi'a da ya fara shagaltu da rubutun maudu'i maudu'in ilimin kalam, ya kasance Ali Ɗan Isma'il Maisami (Marawaicin hadisi daga Imam Rida (A.S) ya rasu 215 h. ƙ).[28] cikin wani rubuce-rubucensa ya rubuta liattafai masu taken Kitabu Al-imama da Kitabu Al-istihƙaƙ.[29] bayan shi an rubuta risaloli cikin maudu'an kalam musammam tauhidi da adalci.[30]
  • Bayyanarwa da kuma tsara maudu'i: ƙarni na uku da na huɗu.[31] a cikin wannan marhala aka shiga farkon fara gaiba, malaman kalam na imamiyya tare da bayyanar tunani da yake gogayya da su misalin mu'utazilawa da asha'ira, sun bayyanar da mas'alolin kalam kan asasin fahimtar makarantar Ahlul-baiti (A.S), kuma sun tsatstsara su cikin keɓantattun maudu'ai tare da ba da amsa kan ishkaloli da aka yi.[32] a wannan daurar ne Abu Sahal Naubekti ya rubuta littafi game da imamanci ƙarƙashin taken At-tanbihu,[33] Ibn Ƙiba Razi shi ma ya wallafa littafi kan wannan maudu'i da taken Al-insaf,[34] Shaik Saduƙ, ya rubuta At-tauhid cikin maudu'in siffofin Allah tare da kore kamanta Allah da wani abu,[35] da kuma littafin Kamalud-dini Wa Tamamul An-ni'ima cikin maudu'in gaiba.[36]
  • Sauyi da kammala: ƙarni na bakwai da na takwas.[39] a cikin wannan marhala tare da ɓullar makarantar kalam ta hilla, ya fara ne tare da musammam rubuce-rubucen Sadid-dini Himmasi haka nan kalam imamiyya ya kai tsololuwarsa tare da Khajo Nasirid-dini Ɗusi.[40] Khajo Nasir ya yi amfani da sabon minhaji da kuma kawo sabuwar hanya da kuma amfani da asalai da ƙa'idojin falsafa, ya samar da sauyi cikin kalam imamiyya;[41] cikin wallafa littafin Tajridul Al-itiƙad ya kawo sabon tsari cikin gabatar da mas'alolin kalam, kuma mutum ne da ya yi tasiri kan malaman kalam da suka zo a bayansa.[42]
  • Marhalar sharhi da kulasa: ƙarni na tara zuwa na sha huɗu.[43] galibin rubuce-rubucen kalam a cikin wannan daura sun kasance ko dai shari ko kuma kulasa kan litattafan magabata musammam littafin Tajridul Al-itiƙad.[44] Shawariƙul Al-ilham wanda ya kasance faffaɗan sharhi kan littafin Tajridul Al-itiƙad, yana cikin sanannun rubuce-rubuce da aka yi a wannan daura.[45]

Minhaji

Ba'arin minhaji da ya samu yaɗuwa cikin kalam imamiyya shi ne kamar haka:

  • Karkatuwa zuwa ga zallan nassi: minhaji ne a kalam imamiyya wanda kan asasinsa kaɗai bincike yana kasancewa kan madogaran zallan naƙali da nassi, kwata-kwata hankali a kankin kansa ba shi da wuri cikin madogaran bahasi da tawilin hadisai da koyarwar addini.[48] minhajin zallan nassi tarihin ɓullarsa yana komawa ga zamanin akhbariyancin shi'a a lokacin rayuwar Imamai (A.S) musammam zamanin Imam Rida (A.S).[49] wannan minhaji a zamanin gaiba tare da malaman kalam misalin Shaik Saduƙ da Muhammad Ɗan Hassan Saffar ƙummi ya yi matuƙar tasiri tare da mamaye galibin makarantun kalam a ƙum.[50]
  • Minhajin hankali tare da tawili: cikin wannan minhaji ya yi imani da hankali matsayin madogara cikin fahimtar addini kuma matsayin ma'unin tabbatar da ingancin nassi da tantance shi, lokutan da aka samu cin karo tsakanin tabbataccen dalili na hankali tare da dalili na naƙali ana gabatar da dalili na hankali, shi kuma dalili naƙali sai ayi masa tawili.[51] ba'arin masu dandaƙe nazari daga dangin Naubekti sakamakon zurfafarsu cikin ilimin falsafar yunan da kalam mu'utazili, sun kasance tushen assasa minhajin hankali cikin kalam imamiyya.[52] wannan tsarin minhaji ya kasance tunani da ya yi galaba cikin makarantun kalam na bagdad albarkacin rubuce-rubucen manyan malaman kalam misalin Shaik Mufid, Sayyid Murtada, Shaik Ɗusi ya kai tsololuwa a wancan zamani.[53] bayansu makarantar kalam ta hilla ta ci gaba kan wannan tsari.[54]
  • Karkatuwa zuwa ga hankali na falsafa: mutakallim cikin wannan minhaji ƙarƙashin amfani da hanyar falsafa sun shagaltu da bayyana koyarwar addini tare da bada kariya da kuma ƙarfafawa.[55] a cewar Murtada Muɗahhari, karkata ga tunanin falsafa ya ɓulla ne albarkacin rubuce-rubucen Khajo Nasirid-dini Ɗusi lokacin da ya rubuta littafin Tajridul Al-itiƙad cikin fagen kalam imamiyya.[56] bayan nan sai ya ci gaba ƙarƙashin gudummawar wasu daga cikin malaman shi'a misalin Muhaƙƙiƙ Lahiji.[57]

Bambanci Da Tarayya Tsakanin Kalam Imamiyya Da Sauran Mazhabobin Kalam

Kalam imamiyya cikin ba'arin mas'alolin kalam haka nan cikin tsari da hanyar bahasin wannan mas'aloli ya kasance yana da bambanci da tarayya tare da sauran mazhabobin kalam na musulmai musammam asha'ira da mu'utazilawa.[58]

Cikin Mas'alolin Aƙida

Ba'arin mas'alolin da kalam imamiyya yake da saɓani da sauran mazhabobin muslunci na kalam, su ne kamar haka:

  • ɗayantuwar zati da siffofi: imamiyya da ba'arin mu'utazilawa a babin siffofin zatin Allah misalin ilimi da ƙudura sun yi imani da cewa waɗannan siffofi abu ɗayane da zatin Allah;[59] amma asha'ira su suna kan ra'ayin cewa siffofin Allah wasu abubuwa ne masu cin gashin kansu da basu da farko, kuma sun kasance ƙari kan zatin Allah.[60]
  • Jabar da Ikhtiyar: mu'utazilawa sun yi imani da nazariyyar tafwiz; ma'ana ɗan adam ƴan tacce cikin dukkanin ayyukansa, kuma bakiɗayan ayyukansa sun kasance masu cin gashi kai kum sun dogara ne kan ƙudura da zaɓinsa.[62] kishiyar wannan nazariyya, su kuma asha'ira sun tafi kan nazariyyar kasab.[63] bisa nazariyyar kasab, Allah ne mahaliccin komai da komai hatta ayyukan mutum, kaɗai dai shi mutum yana kasabi da tsiwirwirar ayyukansa daga Allah; da ma'anar cewa su ayyukan mutum sun kasance cikin tarsashin iko da wata ƙudura wace yayin gangarowar aiki sai Allah ya yi halitta cikinsa.[64] shi'a gaban waɗannan aƙidu biyu (mu'utazilawa da asha'ira) sun tafi kan nazariyyar "Al-amru bainal amraini" nazariyya ce da ta keɓanci kalam imamiyya.[65] kan asasin wannan nazariyya cikin ayyukan mutum na zaɓi iradar Allah tana da tasiri, amma amma zaɓinsa bai kasance mai cin gashin kansa ba, bari dai yana ƙarƙashin ikon Allah.[66]
  • Ihbaɗ: Imamiyya da asha'ira ba su yarda da nazariyyar ihbaɗi ba (Ihbaɗ: lalacewar ladan ibada da ayyukan nagari sakamakon aikata zunubi) kaɗai wannan nazariyya tana ɗabbaƙuwa a cikin ba'arin wasu ayyuka misalin shirka; amma mu'utazilawa da cewa zunubi yana lalata ladan ayyukan da suka gabata daga gare mu.[67]
  • Mai aikata manyan zunubai: a mahangar imamiyya da asha'ira mai aikata manyan zunubai yana nan a matsayinsa na mumini, sai dai cewa fasiƙi ne, amma khawarija (banda firƙar Ibaziyya) suna ganin misalin wannan mutumi matsayin kafiri. Mu'utazilawa sun yi imani su kuma suna ganin wannan mutumi shi ba mumini bane ba kuma kafiri bane, bari dai yana tsakanin kafirci da imani, abin da suka kira da sunan "Manzilatun bainal Al-Manzilataini".[68]

Cikin Uslubi

Ta fuskanin minhaji haƙiƙa kalam imamiyya akwai wuraren da ya bambanta da ba'arin sauran mazhabobin muslunci na kalam haka nan a wasu wurare sun yi tarayya da juna.[69] sannan magana ce cewa mu'utazilawa sun wuce gona da iri cikin minhajin karkatuwa zuwa ga tunanin hankali, haƙiƙa mu'utazilawa yayin da aka samu cin karo tsakanin hankali da nassi suna yin tawilin zahirin na sa kan ma'anonin hankali.[70] kishiyar wannan minhaji, su kuma ahlul hadis da suka kasance wata mazhaba ta kalam cikin mas'lolin aƙida bakiɗayan madogara da karkatarsu ta ɗoru ne kan zahirin nassi, ba su yarda da duk wani tawili da fashin baƙi daga hankali ba cikin batutuwan aƙida.[71] mazhabobin kalam daga ash'ariyya da maturidiyya su kuma sun zaɓi tsakatsakin hanya cikin cuɗanya hankali da naƙali tare da juna domin fassara aƙidu.[72]

A cewar Murtada Muɗahhari, haƙiƙa kalam imamiyya ya bambanta mahangar ahlul hadis da suke inkarin amfani da hankali cikin fassarar aƙidu, haka ne bai kasance misalin tunanin asha'ira ba suke ɗaukar hankali matsayin asali, zahirin lafuzzan nassi kuma suna biyo bayan hankali ne. Shi kalam imamiyya ya ajiye hankali a keɓantacce ma'ajiya, shi kuma tunanin hankali na mu'utazilawa ya kasance kan zirin wuce iyaka, tunanin mu'utazilawa tunani na tsuran hankali amma yana dogara da jidali, daidai lokacin da kalam imamiyya (Musammam bayan Nasirid-dini Ɗusi) ya ginu da kuma karkata zuwa ga minhajin hankali na dalili.[73] na'am wasu gungun jama'a misalin akhbariyun cikin shi'a su ma sun tafi kan dogara da zallan zahirin nassi cikin fassarar aƙidu.[74]

Fitattun Rubuce-rubucen Kalam Da Manyan Malaman Kalam

Ba'ari daga cikin muhimman litattafan kalam imamiyya su ne: Awa'ilul Al-maƙalat, Tashihul Al-itiƙad, Tajridul Al-itiƙad da Kashful Al-murad.[75] marubutan waɗannan litattafai a jere su ne Shaik Mufid (Rayuwa: 336 ko 338-413. h. ƙ), Shaik Ɗusi (Rayuwa: 385-460. h. ƙ), Khajo Nasirid-dini Ɗusi (Rayuwa: 597-672. h. ƙ), Allama Hilli (Rayuwa: 648-726. h. ƙ). sun kasance daga shahararru fitattun malaman kalam imamiya.[76]

Ciki ci gaba da ƙarin bayani game da ba'arin waɗannan litattafai na kalam imamiyya ya zo cewa:

  • Kitabul At-tauhid: wasu adadin riwayoyi ne game da tauhidi da sanin zatin Allah, siffofi da ayyukan Allah da sauran mas'alolin ilimin kalam wanda Shaik Saduƙ Ya wallafa shi.[77]
  • Al-itiƙadat: na Shaik Saduƙ. Marubucin ya tsara wannan littafi cikin babi 45 a farkon kowanne babi yana amfani da taken Al-itiƙad fi..., ya kasance yana kawo bayani game da mafi muhimmancin mas'alolin aƙidun shi'a.[78] littafin Tashihul itiƙadatul Al-imamiyya na Shaik Mufid, yana cikin jumlar litattafan kalam na shi'a da aka rubuta kan suka da bincike kan littafin Itiƙadat Shaik Saduƙ.[79]
  • Al-ihtijaj Ala Ahle Al-lajaj: ɗaya daga cikin litattafan riwaya na shi'a da Ahmad Ɗan Ali Ɗabarsi ya rubuta shi, malamin ya kasance masanin kalam da fiƙihu a ƙarni na shida ƙamari, littafi ne da ya tattaro riwayoyin A'imma ma'asunmai (A.S) da yake kafa dalili da hujjoji gaban ƴan adawa da masu saɓani da shi'a.[80]
  • Tajridul Al-itiƙad: ba'arin hususiyoyin wannan littafi da Khajo Nasirid-dini ya rubuta su ne: bayanin mas'alolin kalam cikin tsarin hujjoji da dalilai, kawo sababbin tsare-tsare cikin tsara mas'alolin kalam da cuɗanya su da falsafa. Waɗannan hususiyoyin na wannan littafi ne suka bambanta da sauran litattafan kalam da suka gabace shi kuma ya yi tasiri kan litattafan da suka zo a bayansa.[81] an rubuta sharhi mai yawan kan littafin Tajridul Al-itiƙad.[82] hatta littafin Kashful Al-murad da Allama Hilli ya kasance farko sharhi mafi muhimmanci da aka rubuta kan littafin Tajridul Al-itiƙad.[83]
  • Manshur aƙayid imamiyya: littafi ne da aka rubuta shi cikin harshen farisanci ƙarƙashin alƙalamin Jafar Subhani, littafi ne da ya yi taƙaitacce bayanin aƙidun shi'a cikin zirin fasali goma da ya ƙunshi asalan aƙidu guda 150.[84]

Makarantun Kalam Imamiyya

cikin kalam imamiyya akwai uslubi daban-daban,[85]

Lamba Sunan Makaranta Minhaji Tarihin Kafa Ta Hijira Kamari Fitattun Malaman Kalam Rubuce-rubucen Kalam Hususiyoyi
1 Ƙum Ƙarni na 3 da 4 Minhajin Nassi Ibn Walid Ƙummi, Muhammad Bin Hassan Saffar Ƙummi, Shaik Saduƙ Basa'irul Ad-darajat, At-tauhid, Al-itiƙad rubuta litattafan hadisi a fannin ilimin Kalam, yakar akidun Tafwiz da guluwi, imanin da hujjar khabarul al-wahid tare da jingina da shi a fagen akida[86]
2 Bagdad Karni na 4 Minhajin Hankali Shaik Mufid, Sayyid Murtada, Muhammad Bin Ali Karajaki Awa'ilul Al-maƙalat, Ash-shafi, Tanzihul Al-anbiya, Kanzul Al-fawa'id Tattaunawa da munazaroritare da mazhabobi da sauran addiniai, bunƙasar minhajin hankali cikin kalam na shi'a, imani da rashin hujjar khabarul al-wahid a cikin aƙidu[87]
3 Najaf Ƙarni na 5 Tattara Minhajin nassi da minhajin hankali Shaik Ɗusi, Abu Ali Ɗusi, Fadlu Bin Hassan Ɗabarsi Al-iƙtisad, Al-hadi Ila Ɗariƙil Ar-rashad, Kitabul Al-gaiba, I'ilamul Al-wara Bi A'alam Al-huda Tabbatar da mazhabar imamiyya kan asasin Ijitihadi, imani da rashin kasancewar khabarul al-wahid hujja a babin aƙidu[88]
4 Rayyu Karni na 6 Minhajin hankali Sadidud-dini Himmasi Razi, Jafar Bin Muhammad Duristi, Abdul-Jalil Kazwini Al-munƙizu Minakl At-taƙlid, Naƙzu Tafiyar kan tsakatsakin hanya, munazarori tare da mabanbantan mazhabobi na kalam[89]
5 Hilla Ƙarni na 7 Minhajin hankali da falsafa da nassi Khajo Nasirid-dini Ɗusi, Allama Hilli, Ibn Maisam Baharani, Sayyid Ibn Ɗawus, Fadilul Miƙdad Tajridul Al-itiƙad, Nahajul Al-haƙƙi Wa Kashful Al-sidƙi, Ƙawa'idul Al-maram, Al-lawami'ul Al-ilahiyya Bazuwar Kalam Falsafi, bin tsakatsakin ra'ayi, `yancin tunani da bazuwar kalam tadbiƙi[90]
6 Shiraz Ƙarni na 10 Minhajin hankali da falsafa Jalalud-dini Dawani, Mir Sayyid Sharif Jurjani Hashiyatul At-tajrid, Nurul Al-hidaya FI Isbatil Al-imama `Yancin tunani, karkata ga bahasosin akida bisa minhajin falsafa[91]
7 Isfahan Ƙarni na 11 Haɗa minhajin hankali da nassi Mulla Muhsin Faizul Kashani, Muhaƙƙiƙ Lahiji, Allama Majlisi Hayatul Al-ƙulub, Ilmul Al-yaƙin Fi Usulil Ad-dini, Shawariƙul Al-ilham Sharhin matanan riwaya, yaƙar sufanci, yaɗa ilimin shi'anci tare da fadaduwa, tarjama da rubutu da talifi da harshen farisanci[92]
8 Khurasan Ƙarni na 14 Haɗa minhajin nassi da hankali Mirza Mahadi Isfahani, Mirza jawad Tehrani, Muhammad Rida Hakimi, Muhammad Baƙir Malaki Miyanji Abwabul Al-huda, Bayanul Al-furƙan, Tauhidul Al-imamiyya Rarrabe ilimin addini daga falsafa da irfani daga duk wani nau'in tawilin falsafa da irfani daga cikin koyarwar wahayi[93]
8 Kum Karni na 14 da 15 Minhajin hankali Sayyid Muhammad Husaini Ɗabaɗaba'i, Murtada Muɗahhari, Jafar Subhani, Muhammad Taƙiyyu Misbahu Yazdi Shi'eh Dar Islam, Muƙaddime Bar Jahan Bini Islami, Manshur Aƙayid Imamiyya Bijiro da sababbin Mas'alolin ilimin kalam, yaƙar Ilhadi da jari hujja, kafa cibiyoyin da mu'assasoshin kalam[94]

Bayanin kula

  1. ↑ Kashifi, Shia Kalam (Mahiyat, Mukhtassat, wa Manabi'u), 2006, shafi 110.
  2. ↑ Kashifi, Shia Kalam (Mahiyat, Mukhtassat, wa Manabi'u), 2006, shafi 110.
  3. ↑ Gabrieli, Dramadi Ber Kalam Shi'a, 1400 AH, shafi na 39.
  4. ↑ Tabatabai, Al-Mizan fi Tafsirin Al-Qur’an, 1363 AH, juzu’i na 5, shafi na 278-279.
  5. ↑ Rabbani Golpayegani, “Kalam wa andishehaye kalami Imamiyya”, shafi na 135.
  6. ↑ Rabbani Golpayegani, “Kalam wa andishehaye kalami Imamiyya”, shafi na 135
  7. ↑ Rabbani Golpayegani, “Kalam wa andishehaye kalami Imamiyya”, shafi na 135-136
  8. ↑ Misali, duba Nahj al-Balagha, TaShihu Sobhi Saleh, Khutbah 1, shafi na 39-40.
  9. ↑ Motahari, Sairi dar Nahj al-Balagha, 1395, shafi na 49.
  10. ↑ Kashifi, Shia Kalam (Mahiyat, Mukhtassat, wa Manabi'u), 2006, shafi 114.
  11. ↑ Sobhani, Rasa'ilu wa maqalat, 1433 AH, juzu’i na 1, shafi na 246-248.
  12. ↑ Sobhani, Rasa'ilu wa maqalat, 1433 AH, juzu’i na 1, shafi na 248
  13. ↑ Sobhani, Rasa'ilu wa maqalat, 1433 AH, juzu’i na 1, shafi na 248
  14. ↑ Sheikh Sadouq, Al-Ithiqadat, 1414H, shafi na 93; Tabatabai, Shi'a dar islam, 1379, shafi na 198-199.
  15. ↑ Shahrastani, Al-Milal wal-Nihal, 1415 AH, juzu'i na 1, shafi na 58.
  16. ↑ Hali, Nahj al-Haq wa Kashf al-Sidqi, 1982, shafi na 82.
  17. ↑ Allameh Hali, Kashf al-Morad, Al-Alami Publishing House, shafi na 281-280.
  18. ↑ Allameh Hali, Kashf al-Morad, 1430 AH, shafi 417; Allameh Hali, Nahj al-Haq wa Kashf al-Sidqi, 1982, shafi na 72.
  19. ↑ Subhani, Buhusu fil Al-milal wal Al-nihal, Islamic Publishing Foundation, juzu'i na 3, shafi na 340.
  20. ↑ Shahrastani, Al-Milal wal-Nihal, 1415 AH, juzu'i na 1, shafi na 115.
  21. ↑ Alama Hilli, Kashf al-Murad, 1430 AH, shafi 417.
  22. ↑ Misali, duba Jabraeili,Sairu Tadawwur Kalam Shi’a (Daftare duwom: Az Asre Gaiba ta Khwaja Nasir al-Din Tusi), 2009, shafi na 66-48.
  23. ↑ Rabbani Golpayegani, “Kalam wa Andishehaye kalami Imamiyya”, shafi na 135.
  24. ↑ Jabraeili, Sairu Tadawwur Kalam Shi’a (Daftare duwom: Az Asre Gaiba ta Khwaja Nasir al-Din Tusi), 2009, shafi na 49.
  25. ↑ Jam'i az Nawisendigan, Mujajm Tabaqat al-Muttakalmin, Muassaseh Imam Sadik (AS), 1424H, Mujalladi na 1, shafi na 79-80; Kashfi, Kalam shi'a (Mahiyat, Mukhtassat wa Manabi'u), 2006, shafi 148.
  26. ↑ Motahari, Majmu'eh Asar, 1390, juzu'i na 3, shafi na 94.
  27. ↑ Jabraeili, Sairu Tadawwur Kalam Shi’a (Daftare duwom: Az Asre Gaiba ta Khwaja Nasir al-Din Tusi), 2009, shafi na 49.
  28. ↑ Ibn Nadeem, Al-Fahrest, Darul Marafah, shafi na 249.
  29. ↑ Ibn Nadeem, Al-Fahrest, Darul Marafah, shafi na 249.
  30. ↑ Jabraeili, “Kalam Shi’a; Daurehaye Tarikhi, Ruyekerdahaye Fikri", shafi na 93.
  31. ↑ Jabraili, Sairu Tadawwur kalam Shi'a (Daftare duwom: Az Asre Gaiba ta Khwaja Nasir al-Din Tusi), 2009, shafi na 51.
  32. ↑ Jabraeili, “KalamShi’a; Daurehaye tarikhi,Ruyekerdahaye Fikri", shafi na 94.
  33. ↑ Agha Bozur Tehrani, Al-Dhari'ah, 1408H, juzu'i na 4, shafi na 438.
  34. ↑ Najashi, Rijal al-Najashi, 1416H, shafi na 375.
  35. ↑ Sheikh Sadouq, Al-Tauhidi, 1423H, shafi na 17-18.
  36. ↑ Sheikh Sadouq, Kamal al-Din wa Tamma Al-Ni'imah, 1395 AH, juzu'i na 1, shafi na 2-4.
  37. ↑ Jabraili, Sairu Tadawwur kalam Shi'a (Daftare duwom: Az Asre Gaiba ta Khwaja Nasir al-Din Tusi), 2009, shafi na 51.
  38. ↑ Jabraeili, Sairu Tadawwur kalam Shi'a (Daftare duwom: Az Asre Gaiba ta Khwaja Nasir al-Din Tusi), 1389, shafi na 52.
  39. ↑ Jabraeili, Sairu Tadawwur kalam Shi'a (Daftare duwom: Az Asre Gaiba ta Khwaja Nasir al-Din Tusi), 1389, shafi na 52.
  40. ↑ Karimi, Nakshe Hadis der Istinba'āt Kalamī Hillah, 1398 AH, shafi na 36; Gabrieli, Sairu Tadawwur kalam Shi'a (Daftare duwom: Az Asre Gaiba ta Khawaja Nasir al-Din Tusi), 1389 AH, shafi na 52.
  41. ↑ Gabrieli, Sairu Tadawwur kalam Shi'a (Daftare duwom: Az Asre Gaiba ta Khawaja Nasir al-Din Tusi), 1389 AH, shafi na 52.
  42. ↑ Gabrieli, Sairu Tadawwur kalam Shi'a (Daftare duwom: Az Asre Gaiba ta Khawaja Nasir al-Din Tusi), 1389 AH, shafi na 324-328.
  43. ↑ Gabrieli, Sairu Tadawwur kalam Shi'a (Daftare duwom: Az Asre Gaiba ta Khawaja Nasir al-Din Tusi), 1389 AH, shafi na 53.
  44. ↑ Gabrieli, “Kalam shi'a; "Daurehaye Tarikhi, Rotekerdi fikri," shafi na 94.
  45. ↑ Gabrieli, Sairu Tadawwur kalam Shi'a (Daftare duwom: Az Asre Gaiba ta Khawaja Nasir al-Din Tusi), 1389 AH, shafi na 54.
  46. ↑ Gabrieli, Sairu Tadawwur kalam Shi'a (Daftare duwom: Az Asre Gaiba ta Khawaja Nasir al-Din Tusi), 1389 AH, shafi na 56.
  47. ↑ Sobhani, Madkhal Masa'ilil Jadida dar ilime kalam, 1382, juzu'i 1, shafi na 9; Jabraeili, Sairu Tadawwur kalam Shi'a (Daftare duwom: Az Asre Gaiba ta Khwaja Nasir al-Din Tusi), 2009, shafi na 55.
  48. ↑ Tabatabai, Tarikh Hadis Shi'a, 1390, shafi na 78.
  49. ↑ Jabraeili, Sairu Tadawwur kalam Shi'a (Daftare duwom: Az Asre Gaiba ta Khwaja Nasir al-Din Tusi), 1389, shafi na 98.
  50. ↑ Abedi, Maktab Kalami Qom, 1384 AH, shafi na 20-21; Kashfi, Kalam Shi'a (Mahit, Musamman da Madogararsa), 1386 AH, shafi 154.
  51. ↑ Gabrieli, Sairu Tadawwur kalam Shi'a (Daftare duwom: Az Asre Gaiba ta Khawaja Nasir al-Din Tusi), 1389 AH, shafi na 156.
  52. ↑ Kashifi, Kalam Shi'a (Mahiyat, Mukhtassat wa manabi'u), 1386 AH, shafi 153.
  53. ↑ Gabrieli, Sairu Tadawwur kalam Shi'a (Daftare duwom: Az Asre Gaiba ta Khawaja Nasir al-Din Tusi), 1389 AH, shafi na 73-74.
  54. ↑ Gabrieli, Sairu Tadawwur kalam Shi'a (Daftare duwom: Az Asre Gaiba ta Khawaja Nasir al-Din Tusi), 1389 AH, shafi na 82-83.
  55. ↑ Jam'i az nawisandigan, Kalam Falsafi, tarjameh Ibrahim Soltani da Arash Naraqi, 1384 AH, shafi na 7.
  56. ↑ Mutahari,Majmu'eh Athar, 1390 AH, juzu'i na 3, shafi na 88. ↑
  57. ↑ Kashifi, Kalam Shi'a (Mahiyat, Mukhtassat wa manabi'u), 1386 AH, shafi 159.
  58. ↑ Misali, dubi Sobhani, Rasa’il wa Makaqalat, 1433 AH, Juzu’i na 1, shafi na 367.
  59. ↑ Misali, dubi Sobhani, Rasa’il wa Makaqalat, 1433 AH, Juzu’i na 1, shafi na 369
  60. ↑ Sobhani, Buhusu Fil Al-milal wa al-Nihal, Al-Nashar al-Islami Foundation, juzu'i na 2, shafi na 89.
  61. ↑ Sobhani, Risala fi al-Tahhsein wal Taqbih al-Aqliyin, 1420 AH, shafi na 120.
  62. ↑ Sobhani, Rasa'il wa Makalat, 1433 AH, juzu’i na 1, shafi na 376.
  63. ↑ Sobhani, Sobhani, Al-Insaf Fi Masala Dam Fiha Al-Khalaf, 1423 AH, Mujalladi na 3, shafi na 105.
  64. ↑ Ash'ari, Al-La'ma fi Al-Ard Ahl al-Zaighi wa Al-Bida', Al-Maktab Al-Azhari Laltrath, shafi na 76; Sobhani, kaddara da zabi, 1423 AH, shafi na 270.
  65. ↑ Subhani, Rsa'ilu wa Makalat, juzu'i na 5, shafi na 228.
  66. ↑ Sobhani, Al-Insaf Fi Masa'il Dam Fiha Al-Khalaf, 1423 AH, Juzu'i na 3, shafi na 97.
  67. ↑ Subhani, Rasa'il wa Maqalat, 1433 BC, juzu'i na 1, shafi na 369.
  68. ↑ Subhani, Rasa'il wa Maqalat, 1433 BC, juzu'i na 1, shafi na 373.
  69. ↑ Negah Ganid Beh Gabrieli, Dramadi Ber Kalam Shi’a, 1400 AH, shafi na 273-295.
  70. ↑ Gabrieli, Dramadi Ber Kalam Shi'a, 1400 A.D., shafi na 272-273.
  71. ↑ Gabrieli, Dramadi Ber Kalam Shi'a, 1400 A.D., shafi na 279.
  72. ↑ Gabrieli, Dramadi Ber Kalam Shi'a, 1400 A.D., shafi na 287.
  73. ↑ Motahari, Majmu'eh Athar, 1390 AH, juzu'i na 3, shafi na 93.
  74. ↑ Mutahari, Majmu'eh Athar, 1390 AH, juzu'i na 21, shafi na 107.
  75. ↑ Kashfi, Kalam Shi'a (Mahiyat, Mukhtassatat wa manabi'u), 1386 AH, 1387 AH, shafi na 52.
  76. ↑ Kashfi, Kalam Shi'a (Mahiyat, Mukhtassatat wa manabi'u), 1386 AH, shafi na 52.
  77. ↑ Sheikh Saduq, Al-Tawhid, 1423 BC, shafi na 17-18.
  78. ↑ Sheikh Sadouq, Al-Ithiqadat, 1414H, shafi na 127-129.
  79. ↑ Shahrastani, “Mukaddime”, dar Tashīh al-Itiqādat al-Imamiyyah, 1414 AH, shafi na 19-20.
  80. ↑ Tabarsi, Al-Ihtijaj, 1403 BC, juzu'i na 1, shafi na 13.
  81. ↑ Hosseini Jalali, “Mukaddime”, dar Tashīh al-Itiqādat al-Imamiyyah, 1407 AH, shafi na 71; Kashfi, Kalam Shi'a (Mahiyat, Mukhtassat wa manabi'u), 1386 AH, shafi na 158.
  82. ↑ Subhani, " Mukaddime ",dar kitabe "Shawariq al-Ilham", 1425 AH, juzu'i na 1, shafi na 9-20; Kashfi, Kalam Shi'a(Mahiyat, Mukhtassat wa manabi'u), 1386 AH, shafi na 158.
  83. ↑ Ashmitaka, Andisheh Hay Kalam Allamah Hilli, Ahmad Namai ya fassara, 1389 AH, shafi na 57.
  84. ↑ Misali, duba Sobhani, Manshur Aqayid Imamiyya, 1376, 346-301.
  85. ↑ Misali, duba Jabraeili, Sairu Tadawwur kalam Shi'a (Daftare duwom: Az Asre Gaiba ta Khwaja Nasir Tusi), 2009, shafi na 66; Atai Nazari, “Negahi be adwar wa makatib Imamiyya dar karne miyaneh”, shafi na 171.
  86. ↑ Gabrieli, Sairu Tadawwur kalam Shi'a (Daftare duwom: Az Asre Gaiba ta Khawaja Nasir al-Din Tusi), 1389 AH, shafi na 66-68; Farmanian wa Sadeghi Kashani, Negahi be tafakkuri Imamiyya az agaze ta zuhur Safawiyya, 1394H, shafi na 36.
  87. ↑ Gabrieli, Sairu Tadawwur kalam Shi'a (Daftare duwom: Az Asre Gaiba ta Khawaja Nasir al-Din Tusi), 1389 AH, shafi na 73-74; Jafari, "Mkayesemiyane du maktab fikri Shi'a dar Qum wa Baghdad dar Qarne Chaharom Hijri," shafi na 20-23.
  88. ↑ Sheikh Tusi, Al-Tibyan, Ihya turasi Al-arabi, juzu'i na 1, shafi na 3; Gabrieli, Sairu Tadawwur kalam Shi'a (Daftare duwom: Az Asre Gaiba ta Khawaja Nasir al-Din Tusi), 1389 AH, shafi na 77; Razavi, Tarikh Kalam Imamiya;Hauzeha wa Juryenhaye Kalami, 1396 AH, shafi na 286.
  89. ↑ Jabraeili, Sairu tadawwur Kalam Shi'a (Daftare duwom: Asre gaibat ta Khawaja Nasir al-Din Tusi), 2009, shafi na 79-80.
  90. ↑ Kashfi, Kalam na Shi'a (Mahiyat, mukhtassat wa manabi'u), 1386 AH, shafi 157; Gabrieli, "Maktabat Hilla," shafi na 24-28.
  91. ↑ Misali, duba Jabraili, Shaksiyyatha, Asar, Madaris wa manabi'ul kalami shi'eh, 1397, shafi na 219-220. Razavi, Tarikh kalam Imamiyya; Hauzeha wa Juryanhaye kalami, 1396, shafi 439.
  92. ↑ Misali, duba Jabraili, Shaksiyyatha, Asar, Madaris wa manabi'ul kalami shi'eh, 1397, shafi na 220-225.
  93. ↑ ↑ Hakimi, “Aql Khudbanyad Dini”, shafi na 127-129.
  94. ↑ Misali, duba Jabraili, Shaksiyyatha, Asar, Madaris wa manabi'ul kalami shi'eh, 1397, shafi na 232-237.

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