Khatamiyyat

Daga wikishia

Khatamiyyat, (Larabci: الخاتمية) ma’anarsa shi ne Hazrat Muhammad (S.A.W) shi ne ɓarshen Annabawan Allah kuma addininsa shi ne addinin Allah na ɓarshe babu wani Annabi ko sabon addini da zai zo a bayansa, mas’alar Khatamiyyat ta zo cikin Alkur’ani da Hadisai, Malaman muslunci suna ɓidaya wannan mas’ala cikin laruran addini. Cikin aya ta 40 suratul Ahzab, an bayyana Annabi (S.A.W) matsayin Annabi na ɓarshe cikamakin Annbawa, Malaman muslunci sun bata ma’ana da cewa shi ne ɓarshen Annabi da kuma cewa muslunci addini ne da ya kammala, kuma koruwar tahrifi daga barin Alkur’ani duka suna cikin illoli da dalilan Khatamiyyat da rashin buɓatuwa wani sabon addini. Khatamiyyat, daga ɓarshe-ɓarshen ɓarni na ashirin hijira miladiyya sakamakon bayyanar Firɓoɓi kamar misalin Firɓar Babiyya da Baha’iyya da suke da’awar zuwa da sabuwar shari’a, da kuma bijiro da sababbin Nazariyoyi da Mahanga dangane da Wahayi da Annabta, hakan ya jawo sabunta bahasin Kalam na musammam. Daga cikin jumlar rubuce-rubuce da aka yi dangane da Khatamiyyat, akwai littafin Al-Khatamiyyat Fil Al-Kitab Was Al-Sunna wal Al-Aklil As-Sarihi, talifin Jafar Subhani ɗaya daga cikin Maraji’an Taɓlidin Shi’a, da kuma littafin Khatmul An-Nubuwwa fi Dau’il Al-Kur’an Was- Sunna, rubutun Abul A’ala Almaududi wanda ya rayu tsakanin shekaru 128-1385 h shamsi, wanda ya kafa ɓungiyar Jama’at Islami Fakistan

Sanin Ma’anar Kalma

Khatamiyyat an cirota ne daga Kalmar Khatmu wacce take bada ma’anar kaiwa ɓarshe. [1] Khatamul An-Nabiyyin yana nufin mutumin da shi ne aka gama Annabta. [2] Khatamiyyat a Isɗilahi tana da ma’anar cewa Annabin Muslunci (S.A.W) shi ne ɓarshen Annabawan Allah bayansa ba za a sake samun wani Annabi ba. [3] sannan daga Khatimiyyarsa ne aka fitar da natija cewa addininsa shi ne addinin Allah na ɓarshe da babu wani addin da zai zo a bayansa. [4]

Matsayi Da Muhimmancin Khatamiyyat

Khatamiyyat tana nufin ɓarshen Annabta da Manzanci da kuma kasancewar muslunci ɓarshen addinin Allah wanda imani da hakan yana cikin laruran addinin muslunci, an kuma bijiro da wannan Magana cikin Alkur’ani da hadisai. [5] A cewar ba’arin masu zurfafa bincike, gabanin ɓarni na ashirin mildiyya mas’alar Khatamiyyat bata kasance mas’ala mai cin gashin kanta ba a wurin Malamai, an fara bijira kan bahasinta tare da faɗaɗa shi bayan bayyanar Firɓoɓi misalin Babiyya da Baha’iyya da suka kasance sun zo da da’awar samuwar sabuwar shar’ia tare da zuwa da sabon tsarin da yasha banban da addinin muslunci cikin sabuwar fassara da suka zo da ita kan Annabta, wahayi da Khatamiyyat, hakan ya kasance ɗaya daga dalili na ɓara himmatuwar Malaman muslunci kan bahasin Khatamiyyat a wannan ɓarni da muke ciki.[6] A ra’ayin wasu ba’ari, sabuwar fuskanta zuwa ga bahasin Khatamiyyat ya fara ne da Maganganun Iɓbal Lahore sannan ya cigaba tare da suka da bincike, [7] dangane da fikrorinsa ya rubuta littafi guda, Murtada Mutahhari shi ne mutum na farko da ya fara suka kan ra’ayoyin Iɓbal Lahore. [8] Cikin koyarwar Kirisrtanci ba a bijiro da batun Khatamiyyat ba, amma suna cewa wasu ba’arin Malaman Kirista cikin bahasin Kalam wanda suka yi tare da musulmi musammam ma a ɓarni na biyu h ɓamari, suna cewa Isa Almasihu ya kasance cikamakin Annabawa da babu Annabi a bayansa. [9]

Dalilan Khatamiyyat

An Ambaci Koyarwar Khatamiyyat Annabin Muslunci a Alkur’ani da hadisai. [10] Dalilai na Alkur’ani

Asalin Maɓala: Ayar Khatamiyyat

Daga cikin dalilai Alkur’ani shi ne koyarwar da Malaman ilimin Kalam suke dogara da ita, wacce ta kasance aya ta 40 cikin Suratul Ahzab:

ما کانَ مُحَمدٌ أبا أَحَدٍ مِنْ رجالِکمْ وَلکنْ رسولَ اللّهِ و خاتمَ النبیینَ؛

Muhammad bai kasance Uban kowa ba daga Mazajenku ba sai dai cewa shi Manzon Allah ne kuma Cikamakin Annabawa. [11] Cikin wannan aya ana karanta Kalmar Khatam cikin ɓirao’i guda biyu ko dai ace (Khatim) cikin wasali ɓasa ga Harafin ta’un ko kuma a karanta da wasali sama (Khatam) daidai da ɓira’ar Asim wacce ta kasance ko dai fi’ili mazi daga babin mufa’ala da take ma’anar hattamawa ko kuma suna da yake bada ma’ana Hatimi ko ɓarshen Annabawa. [12] a ɓira’ar da akewa ta’un wasali ɓasa yana zama ismul fa’il wanda yake bada ma’anar mai cika Annaba da babu wata Annabta da za ta zo bayansa. [13] A cewar Murtada Mutahhari dukkanin ɓira’o’in biyu suna bayyana cewa Hazrat Muhammad (S.A.W) shi ne ɓarshen Annabawan Allah. [14] An jingina da kuma dogara da wasu ayoyin daban kan tabbatar da Khatamiyyat, misali Malamai sun ce ayoyin da suka gabatar da Manzancin Annabi da sakonsa matsayin gamammen sako sun kasance ayoyi da suke bayanin Khatamiyyat, [15] ayar da za ta zo a ɓasa ɗaya ce daga cikin waɗannan ayoyi: [16]

وَ ما أَرْسَلْناک إِلاَّ کافَّهً لِلنَّاسِ بَشِیراً وَ نَذِیراً؛

Bamu aikoka ba face ga bakiɗayan mutane kana mai bushara da gargaɗi. [17]

تَبارَک الَّذِی نَزَّلَ الْفُرْقانَ عَلی عَبْدِهِ لِیکونَ لِلْعالَمِینَ نَذِیراً؛

Tsarki ya tabbata ga wanda ya saukar da Furɓan kan Bawansa domin ya kasance mai gargaɗi ga dukkanin Talikai. [18]

و ما اَرسلناک اِلّا رحمةً لِلعالمین؛

Bamu aikoka ba face rahama ga Talikai. [19]

Dalilai Na Riwaya

An naɓalto hadisai da suke bayani kan Khatamiyyat a cikin litattafan hadisi na Shi’a da Ahlus-sunna, alal misali Manzon Allah (S.A.W) cikin Hadis Manzilat ya bayyana cewa dangantakarsa da Ali (A.S) kamar misalin dangantakar Haruna da Musa (A.S) take sai dai cewa shi Annabin Muslunci (S.A.W) babu wani Annabi a bayansa saɓanin Hazrat Musa (A.S). [20] haka kuma an naɓalto daga gare shi cewa: idan wani mutum a bayana ya zo ya yi da’awar Annabta haɓiɓa Maɓaryaci ne.[21] wasu ba’ari daga Addu’o’in da aka naɓalto daga A’imma (A.S) suma a cikinsu an yi ishara da Khatamiyyat Annabin Muslunci. [22]

Dalilin Khatmar Annabta

Mufakkiran Muslunci musammam a zamanin da muke ciki sun kawo dalilai dangane da illa da dalilin Khatimiyya daga cikin akwai rashin yiwuwa jirkita Alkur’ani, kasancewar Muslunci matsayin kammalallen addini da rashin buɓatuwar sababbin Annabawa suna daga jumlar illoli da dalilin Khatmar Annabta.

Rashin yiwuwa Jirkita Alkur’ani

Ku duba: rashin yiwuwar jirkita Alkur’ani Sababbin addinai sun zo ne dalilin samuwar jirkita cikin addinin Annabawan da suka gabace su, sai dai cewa ba a samu wannan matsala ba cikin addinin muslunci, saboda Allah ya lamintar da Alkur’ani daga jirkita, saboda haka babu buɓatar sabon addini bayan muslunci. [23]

Kasancewar Addini Muslunci Addini Ne Da Ya Tattaro Komai da Komai

Asalin Maɓala: Tattarrowar Addinin Muslunci Kan asasin Ayar Ikmalil dini wacce take cewa: (yau ɗin nan na kammala muku addininku) hakan ya bayyana cewa addinin muslunci addini ne da ya cika ya tattaro duk wani abu da ɗan Adam yake buɓata kai hatta ga mutane da za su zo nan gaba, natija zai zamana babu buɓatar sabon addini. [24]

Rashin Buɓatuwa Daga Sababbin Annabawa Masu Tablig

ɗaya daga cikin illa da dalili zuwa sababbin Annabawa akwai bayanin Juz’iyyar shari’a da kuma cigaban dangantaka da alaɓa tsakanin Ubangiji da Mutane, sai dai cewa an lamintar da wannan buɓata ta hannun Annabi (S.A.W) da kuma Samuwar Mataimakansa daga Imamai, a zamanin gaiba da fakuwar Imami na goma sha biyu bayanin addini yana komawa hannun Mujtahidai da suka ciki sharuɗɗa, saboda haka babu wata buɓatar sake aiko Annabawa domin isar da saɓo, [25] Murtada Muahhari Malami kuma Mufakkiri a wannan zamani dangane da Khatamiyyat ya tafi kan cewa daurar Khatimiyya idan aka kwatanta da daurorin da suka shuɗe ta kasance misalin keɓantacciyar daura ta ɓarshe, idan aka kwatantata da daurori na farko (primary), ma’ana ta kasance daurar da mutum yake samun nunar tunani da iya zaɓar ra’ayin kamar dai misalin daurar karatun Jami’a da daurar karatun ɗan primary, daurar Ijtihadi cikin fannin da aka karanta, ita daurar Khatamiyyat ga ɗan Adam ana la’akari da ita daga nazari gamamme, bawai kallo da la’akari da mutum ɗaya kishiyar wanin mutum ba, daura ce da take da dangantaka da zaɓar ra’ayi cikin mas’alolin addini daga ijtihadi da Mujtahidi, haka kuma Malamin ya yi imani kan cewa ba a samu wannan cigaban ba a sauran addinan Ibrahim, Musa da Isa ba, shi ne abin da Alkur’ani ya bayyana da sunan Faɓaha (fahimta cikin addini) ko Tafaɓɓuhi cikin addini, ta kowacce irin fuska ba a same shi cikin addinan da suka gabaci muslunci ba. [26]

Ishkalai Kan Khatamiyyat

Wasu sun yi Ishkali da suka kan mas’alar Khatamiyyat ɗin Annabin Muslunci, sai dai cewa kuma tuni Malamai suka basu amsa kan suka da suka yi. [27] Khatamiyyat ma’anarta shi ne ado Cikin ishakali da suka da suka yi sun ce aya ta 40 cikin suratul Ahzab, (Khatam) yana nufin Zobe kuma wai abin da ake nufi daga gareta shi ne Annabin muslunci (S.A.W) ya kasance Adon Annabawa, bawai Annabi na ɓarshe ba. [28] Cikin amsar da aka bayar kan wannan ishkali da suka yi Malamai sun ce, shi Khatam a asali yana bada ma’anar wata wasila ta hattamawa da zuwa ɓarshe, shi kuma Zobe an kira shi da Khatam ne saboda wannan ma’ana wanda a zamanin da can ya kasance ana amfani da saman fuskar rubutun kan zobe wurin yin tambari kan wasiɓu wanda hakan yake nufi hattamawa, saboda haka amfani da lafazin Khatam cikin ma’anar ado ya saɓawa ma’ana da take zuwa kwakwalwa daga Kalmar Khatam. [29]

Khatmar Risala Ko Annabta?

Mutanen da suka gangarar da ishkali kan Khatamiyyat sun bayyana cewa Alkur’ani kaɗai ya ambaci Annabi da sunan Khatamul An-Nabiyyin (Cikamakin Annabawa) ba wai Khatamul Al-Mursalina ba (Cikamakin Manzanni) saboda haka shi Annabi ne na ɓarshe, bawai Manzo na ɓarshe ba, zai iya yiwuwa bayansa Allah ya aiko da wani sabon Manzo. [30] Kamar yanda ya zo cikin tafsirin Namuneh an bada amsa kan wannan ishkali da cewa ita martabar Manzanci tafi gamewa daga martabar Annabta, wanda yake samun martabar Manzanci bai sameta ba sai da ya kasance Annabi, natija yayin da annabta ta zo ɓarshe to da hanyar Aulawiyya (mafi cancantuwa da dacewa) shima Manzancin ya zo ɓarshe. [31]

Nazariyar Khatamiyyat Tana Bada Ma’anar Farkon Hankali Maimakon Wahayi

Abdul-Karim Sarush sakamakon tasirantuwa da nazariyoyi da ra’ayoyin Iɓbal Lahore da kuma goyan bayan maganganunsa, tare da jingina da nazariyar faɗaɗar tajribar Annabta [32] ya kawo sabuwar ma’ana ta daban dangane da Khatamiyyat, [33] a tasa aɓidar, hankalin ɗan Adam ya samu cigaba da haɓɓaka zuwa haddin da tare da aiki da hankali mutum zai iya kaiwa ga lamintar da farincikinsa da shiriyarsa da kansa, da wannan hankali ya wayi garin halifan wahayi kuma kan asasin haka ne ya zama babu buɓatar cigaba da aiko da Annabawa. [34] haɓiɓa Annabawa sun ta’allaɓa da wancan zamani da gariza da sha’awa take jan ragamarsa, saɓanin hankalin ɗan Adam, lokacin da ɗan Adam ya bada baya daga wancan zamani na gariza ya cirata zuwa daurar aiki da hankali zai zamana baya buɓatuwa da Annabi da wahayi, [35] natija muslunci tare da wannan aiki ya tarbiyantar da mutum daga yarinta zuwa girma, [36] Sarush ya faɗa ɓarara a fili cewa Annabawa ya ɓaranta ka same su da kawo dalili da kafa hujja, [37] da wannan dalili ne zaka samu shi harshen addinai harshe ne na wilaya ba harshe ne na dalili da hujja ba. [38] A aɓidar Abdul-Karim Sarush ma’ana Khatamiyyat ana gina tane kan wannan fahimta tasa, lokacin ba da umarni ba tare da kawo dalili da hujja ba ya riga ya tafi ya riga ya wuce da wafatin Annabi Annabi, yanzu babu wani mutum da yake da hakkin yin hukunci kan wasu mutane ba tare da kawo musu dalili ba. [39] Tare da haka tajribar addini za ta cigaba duk da cewa Annabi (S.A.W) ya yi wafati, kuma wannan ma’ana bata cin karo da Khatamiyyat, saboda tajribar addini mutane kadai suke karanbani iyakanceta, ba ta sama hujja da taklifi kan sauran mutane da basu ba. [40] ba tada kuma wata hujja kan sauran mutane, kai dai da ka ɗorawa kanka ta takaitu a kanka,[41] babu wani da yake da wilaya a kan mutane bayan Annabi ya yi wafati, kaɗai gamammen hankali cikin siffar gamewa shi ne yake hukunci da jagoranci kan mutane. [42]

Ku duba: Faɗaɗar Tajribar Annabta

Naɓadi Murtada Mutahhari cikin littafin Khatmu Nubuwwat ya na ganin cewa maganar Iɓbal Lahore Khatamiyyat na nufin rashin buɓatuwa da wahayi, ita kanta wannan magana tasa bawai kaɗai bata dacewa da asalin riɓo da addini ba kaɗai ba [43] bari dai Magana ce da take cin karo da Maginarsa Mabnarsa ta jagorancin hankalin tajriba tun da shi kansa Iɓbal Lahore ya yi Imani da tajriba ta baɗini to wannan Magana bata dacewa da tajribar baɗini. [44] a imanin Mutahhari a daurar Khatamiyyat ana gayawa mutum haɓiɓa hankalinka ya nuna zuwa matakin da ta hanyar wahayi an gaya maka duk wani abu da kake buɓatuwa a gaya maka shi, Kuma dole ne ka yi amfani da abin da wahayi ya zo ma da shi tare da daidaita rayuwarka da shi har abada, a Wata ma'anar daurar Khatamiyyat baya nufin wai cewa ɗaya ce daga cikin daurorin wayewa ana kiransa da daurar Khatamiyyat ba, kuma daurorin wayewa ba shi ne ma'auni na Khatamiyyat ba. daurar Khatamiyyat na nufin daurar da ɗan Adam ya kai matsayin da idan aka koya masa shari'a zai iya rubuta ta sannan kuma tare da taimakon karfin hankali ya yi amfani da wadannan dokoki tsawon rayuwarsa a har abada. [45] Masu sukan kan mahanga da ra’yoyin Iɓbal Lahore da Abdul-Karin Sarush, kan asasin wannan fahimta ta su da ta ginu kan cewa Khatamiyyat na nufin kawo ɓarshen Minhajin Annabawa, wannan wani abu ne da yake kishiyantar Minhajin Hankali, wanda kuma su suke nuna cewa Khatamiyyat daidai take da samun yancin hankali. [46] daidai lokacin da Alkur’ani ya ke gayyatar masu saɓani da shi tare da kafa musu da dalili da hujja da kuma ɓalubalantarsu da su zo da na su dalilin,

هَاتُوا بُرْهَانَكُمْ إِنْ كُنْتُمْ صَادِقِينَ

Ku kawo na ku dalilin idan kun kasance masu gaskiya. [47]. [48] da wannan hujja ya ɓalubanci Mutanen misalin Fir’auna wanda babu kokwanto cikin kasancewarsa cikin ɓata. [49] kamar yanda Alkur’ani ya kasance yana sanya mutane fahimtar illa da hikimar hukunce-hukuncensa, bayan kowanne bayani za ka samu yana amfani da lafuzza misalin (tsammaninsu za su shiriya) ko kuma Kalmar (sa koma kan hanyar farinciki, suratul Baɓara aya ta 186 ko kuma (tsammmaninku za ku shiriya), suratul Alu Imran aya ta 103 da kuma (tsammaninku za ku rabauta) ku zamanto masu gaskiya suratul A’araf aya ta 69. [50] kai hatta Annabin Muslunci (S.A.W) ya kasance yana cewa an umarci Annabawa su yi Magana da mutane gwargwadon kwakwalensu. [51] [yadasht 1] wannnan riwaya da sauran riwayoyi makamantanta suna nuni da aiki da hankali cikin koyarwar Annabawa. [52] Haka zalika masu sukan abin da maganganun Sarush suke lazimtawa suna ganin akwai rashin la’akari da muhimmin sashe daga addini tare da unwanin Ardiyya da al’amurran Tarihi,[53] haka kuma kan asasin wannan mabna tasa, yana kirga Hauzar Addinai matsayin Hauza da ta ke saman hankali da take gujewa aiki da shi. [54]

Khatamiyyat Da Kuma Dawowar Hazrat Isa (A.S)

A ɓarshen tafsirin ayar Khatamiyyat an yi bahasi kan Maudu’in dawowar Annabi Isa (A.S) na’am Malamai basa ganin cewa dawowarsa tana cin karo da Khatamiyyat, saboda shi Almasihu (A.S) zai dawo ne a kan shari’ar Annabin muslunci (S.A.W) [55] sakamakon kasancewar Annabtarsa a asali ta kasance kafin Annabin Muslunci (S.A.W) [56] tare da la’akari da haka an goge bakiɗayan shari’o’in Annabawan da suka gabaci Annabi (S.A.W) bayan zuwansa [57] kuma bayan zuwansa babu maganar cigaba da riɓo da Addinan da suka gabace shi, [58] Annabi Isa (A.S) zai dawo ne da sunan Mataimaki ckin shari’ar hazrat Muhammad (S.A.W) [59]

Sanin littafi

An rubuta litattafai masu tarin yawa dangane da Maudu’in Khatamiyyat, wasu ba’arin sun kasance kamar yanda bayani zai zo a ɓasa:

  • Khatamiyyat, talifin Shahid Murtada Mutahhari.
  • Khatmul An-Nubuwwa fi Dau’il Al-kur’an was As-Sunna. Rubutun Abul A’ala Al-maududi wanda ya rayu tsakanin shekaru 1282-1358 h shamsi, shi ne wanda ya kafa kungiyar Jama’at Islami Fakistan. An wallafa wannan littafin cikin harshen Urdu wanda cikinsa ya yi bahasi kan wannan mas’ala ta Khatamiyyat da unwanin Khatamiyyat dar Kur’an wa Riwayat, mafhumin Khatamiyyat a luggance, Ijma’in Sahabbai da Malaman Muslunci kan khatmar Annabta, bayyanar Hazrat Mahadi da saukar Hazrat Isa, sannan Shaik Khalil Ahmad ya tarjama wannan littafi zuwa harshen Larabci.
  • Khatamiyyatu fil Al-Kitab was-Sunna wal Aklil Al-Sarihi, talifin Jafar Subhani, ya rubuta wannan littafi cikin harshen larabci, cikinsa ya yi bahasi kan Kalmar Khatamiyyat daga mahangar lugga, tare da kawo dalilan Kur’ani, dalilan riwaya da hankali sannan ya bada amsa kan ishkalan da aka gangarar da su kan Khatamiyyat, Malam Rida Ustadi ya Tarjama wanann littafi zuwa harshen Farisanci. [60]

Bayanin kula

  1. ↑ Ibn Faris, Mu'jam Maɓayis Al-Lugga, 1404 AH, juzu'i na 2, shafi na 245.
  2. ↑ Motahari, Khatamiyat, 1380, shafi na 26.
  3. ↑ Ɗabaɗaba'i, Al-Mizan, 1417 AH, juzu'i na 16, shafi na 325.
  4. ↑ Misbah,Rahnamashinasi, 1376, shafi na 177.
  5. ↑ Misali, duba Allama Hilli, Wajibul Al-Etiɓad, 1374, shafi na 52; Sobhani, "Khatamiyyat wa Marja'iyyat ilmi Imamane Ma'sum," shafi na 59; Misbah, Rahanamashinasi, 1376, shafi na 177.
  6. ↑ Rezanjad, "Khatamiyyat, Nefyi Babiyyat", shafi na 397.
  7. ↑ Abbasi, "Khatamiyyat az Didgahe Mutahhari wa Iɓbal Lahore", shafi na 7.
  8. ↑ Abbasi, "Khatamiyyat az Didgahe Mutahhari wa Iɓbal Lahore", shafi na 9.
  9. ↑ Paktchi, "Khatamiyyat", shafi na 584
  10. ↑ Arefi, Khatamiyyat Pursashehaye No, 2006, shafi na 19.
  11. ↑ Suratul Ahzab, aya ta 40.
  12. ↑ Motahari, Khatamiyyat, 1380, shafi na 14.
  13. ↑ Meibodi, Kashf al-Asrar 1371, juzu'i na 8, shafi na 62
  14. ↑ Motahhari, Khatamiyyat, 1380, shafi na 14.
  15. ↑ Duba Motahhari, Khatamiyyat, 1380, shafi na 17.
  16. ↑ مکارم شیرازی، تفسیر نمونه، ۱۳۷۴ش، ج۱۷، ص۳۴۱-۳۴۲.
  17. ↑ Suratul Saba, aya ta 28.
  18. ↑ Suratul Furɓan, aya ta 1.
  19. ↑ Suratul Anbiya, aya ta:107.
  20. ↑ Muslim bin Hajjaj, Sahih Muslim, Dar Ihya al-Trath al-Arabi, juzu'i na 4, shafi na 1870.<a class="eɗternal teɗt" href="http://lib.efatwa.ir/42175/4/1870/%D8%A7%D9%86%D8%AA_%D9%85%D9%86%DB%8C_%D8%A8%D9%85%D9%86%D8%B2%D9%84%D9%87">باب من فضائل علی بن ابی‌طالب رضی الله عنه</a>
  21. ↑ Sheikh Sadouɓ, Man La yahzaroh Al-Faɓih, 1414 AH, juzu'i na 4, shafi na 163.
  22. ↑ Misali, duba Tusi, Misbah Al-Mutahajjid, 1411H, juzu’i na 1, shafi na 83; Sayyid Ibn Tawoos, Fallah al-Sail, 1406H, shafi na 221.
  23. ↑ Mesbah, Rahnamashinasi, 1376, shafi 184-185.
  24. ↑ Mesbah, Rahnamashinasi, 1376, shafi 185-186.
  25. ↑ Mesbah, Rahnamashinasi, 1376, shafi 186-187.
  26. ↑ <a class="eɗternal teɗt" href="https://lms.motahari.ir/book-page/19/%D8%A2%D8%B4%D9%86%D8%A7%DB%8C%DB%8C%20%D8%A8%D8%A7%20%D9%82%D8%B1%D8%A2%D9%86%D8%8C%20%D8%AC%202?page=170">آشنایی با قرآن</a>
  27. ↑ Mirza Hossein Ali Baha, Abɓan, shafi na 136; An be nakale Arefi, Khatamiyyat, 2006, shafi na 65.
  28. ↑ Hosseini Tabatabai, Majaraye Bab wa Baha, shafi na 163: Arefi, Khatamiyyat, , 2006, shafi na 62.
  29. ↑ Mesbah,Rahanamashinasi, 1376, shafi na 180.
  30. ↑ Makarem Shirazi, Tafsir Namuneh, 1374, juzu'i na 17, shafi na 338.
  31. ↑ Makarem Shirazi, Tafsir Namuneh, 1374, juzu'i na 17, shafi na 338
  32. ↑ Soroush, basat Tajribeh Nabawi, 2005, shafi na 65.
  33. ↑ Jafari, “Ma'ana wa Mabnaye Khatamiyyat az Manzare Roshanfikri”, shafi na 40
  34. ↑ Iɓbal Lahore, Ihya Fikri Dini dar Islami, 1346, shafi na 145-146.
  35. ↑ Iɓbal Lahore, Ihya Fikri Dini dar Islami, 1346, shafi na 145-146.
  36. ↑ Iɓbal Lahore, Ihya Fikri Dini dar Islami, 1346, shafi na 145-146.
  37. ↑ <a class="eɗternal teɗt" href="http://drsoroush.com/fa/مباÙگفتگو-با-دکتر-سر/">«مبانی روشنفکری دینی در گفتگو با دکتر سروش»</a>
  38. ↑ Soroush, Basat Tajribeh Nabawi, 2005, shafi na 74.
  39. ↑ <a class="eɗternal teɗt" href="http://drsoroush.com/fa/مباÙگفتگو-با-دکتر-سر/">«مبانی روشنفکری دینی در گفتگو با دکتر سروش»</a>
  40. ↑ Soroush, Basat Tajribeh Nabawi, 2005, shafi na 73.
  41. ↑ Soroush, Basat Tajribeh Nabawi, 2005, shafi na 75-76
  42. ↑ Soroush, Basat Tajribeh Nabawi, 2005, shafi na 75-76
  43. ↑ Motahari, Majmu'eh Athar, juzu'i na 2, shafi na 187.
  44. ↑ Motahari, Majmu'eh Athar, juzu'i na 2, shafi na 189.
  45. ↑ Motahari, Islam wa Niyazhaye zaman, Mujalladi na 1, shafi na 220.
  46. ↑ Bahmanpour, “ benagar keh ra beh ɓatle delshad mi mi koni 827.
  47. ↑ Suratul Baɓarah, aya ta:111.
  48. ↑ Fazli, "Nadrangari", shafi na 83.
  49. ↑ Fazli, "Nadrangari", shafi na 84.
  50. ↑ Fazli, "Nadrangari", shafi na 83.
  51. ↑ Mulla Sadra, Sharh Usul Al-Kafi, 2003, juzu'i na 2, shafi na 138.
  52. ↑ Fazli, "Nadrangari", shafi na 85.
  53. ↑ <a class="eɗternal teɗt" href="http://drsoroush.com/fa/مباÙگفتگو-با-دکتر-سر/">«مبانی روشنفکری دینی در گفتگو با دکتر سروش»</a>
  54. ↑ <a class="eɗternal teɗt" href="http://drsoroush.com/fa/مباÙگفتگو-با-دکتر-سر/">«مبانی روشنفکری دینی در گفتگو با دکتر سروش»</a>
  55. ↑ Beidawi, Anwar Al-Tanzil, 1418 AH, juzu'i na 4, 233; ɓommi Mashhadi, Kanz al-Daɓaeɓ, 1368, juzu'i na 10, shafi.398.
  56. ↑ Shabar, Al-Jawhar Al-Thamin, 1407 Hijira, juzu'i na 5, shafi na 150.
  57. ↑ Sabzeɓari Najafi, Ershad Al-Azhan, 1419 AH, shafi na 428.
  58. ↑ Tabarsi, Majma al-Bayan, 1372, juzu'i na 8, shafi na 567.
  59. ↑ Zamakhshari, Al-Kashshaf, 1407 AH, juzu'i na 3, shafi na 545.
  60. ↑ <a class="eɗternal teɗt" href="http://opac.nlai.ir/opac-prod/bibliographic/1641169">سازمان اسناد و کتابخانه ملی ایران</a>

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