Khawarijawa

Daga wikishia
(an turo daga Khawarij)

Khawarijawa (Larabci:الخوارج) ko hawarijawa wasu jama'a ne daga sojojin Imam Ali (a.s) a lokacin yaƙin siffin waɗanda suka tuhume shi da kafirci tare da yin bore a kansa, an kira su da khawarijawa sakamakon bore da fito na fito a kan halifan musulmai, sun kafirta bakiɗayan waɗanda suka amince da tahkim. ɗaga take kan Imam Ali (a.s) a masallacin kufa da kuma yin barazanar kashe Imam Ali (a.s) yana daga cikin ayyukan khawarijawa, bayan zartar da tahkim khawarijawa sun ƙara tsananta nuna ƙiyayya kan Imam Ali (a.s), sun yi wa Abdullahi ɗan wahab bai'a, kan hanyar fita daga garin kufa zuwa nahrawan sun dinga kashe mutane da ba su da lefin komai, waxanda ba su ji ba ba su gani ba, bayan yanke duk wani uzuri kansu, a shekara ta 38 bayan hijira Imam Ali (a.s) ya shiga yaƙi da su cikin wannan yaƙi an kashe adadi mai yawan gaske daga khawarijawa, tare da haka an samu wasu jama'a da suka ragu daga cikinsu, firƙoƙin khawarijawa daban-daban a tsawon tarihi sun ta ƙarewa tare da gushewa kaɗai firƙar Ibadhiyya da ra'ayoyin ya fi kusa da sauran firƙoƙin muslunci ne suka wanzu, suna zaune ne a yankunan ƙasashen Oman da Al-jaza'ir.

Cikin masadir da madogaran muslunci, an ambaci mabanbamtan siffofinsu wani lokaci ma siffofi masu kishiyantar juna ga khawarijawa; daga jumlarsu sun kasance ma'abota karatun kur'ani da haddace shi ba tare da tadabburi ba, jahilci da tsukewar tunani, jiji da kai da ta'assubanci cikin aƙida, sun kasance farkon ƴan adawa da bore, kuma sune farkon firƙa a tarihin muslunci, a aƙidar khawarijawa duk wanda ya aikata babban zunubi ya kafirta, mafi yawan khawarijawa ba su yi imani da aƙidar cewa Annabi (s.a.w) ya naɗa halifa bayansa ba, sun yi imani ne da zaɓen halifa, haka kuma ba su yarda da hukuncin jefe mazinaci ba, haka zalika ba su yarda da taƙiyya cikin zance da aiki ba.

Tare da cewa farkon lamari bahasin ilimi tsakanin khawarijawa wani abu ne da ya ƙaranta, amma tare da haka an naƙalto rubuce-rubuce da suka yi a fagen ilimin kur'ani, kalam, usulul fiƙhi haka nan cikin fagen tauhidi da imamanci, a imanin Ibn Nadim, khawarijawa sun kasance suna ɓoye iliminsu sakamakon taƙura daga mutane da kuma saɓaninsu da mutane, akwai rahotanni kai tsaye da kuma waɗanda ba kai tsaye ba game da raddi kan tunani da ayyukan khawarijawa, daga jumlarsu riwayoyin da aka naƙalto game da raddin khawarijawa, haka kuma rubuce-rubucen malamai misalin Ibn Abil Al-hadid cikin raddin aƙidarsu kan kafirta masu aikata manyan zunubai.

Samuwar Khawarijawa Da Sunayensu

Ana danganta samuwar khawarijawa daga cikin abubuwan da suka faru bayan yaƙin siffin; lokacin da Imam Ali (a.s) ya nuna rashin amincewarsa da karya yarjejeniyar tahkim.[1] waɗannan mutane khawarijawa tare da cewa da farko suna daga waɗanda suka bijiro da shawarar yin yarjejeniyar tahkim, ammam bayan Imam Ali (a.s) ya amince da wannan shawara tare da dagatar da yaƙi. sai khawarijawa suka yi watsi da abin da suka buƙata da farko, sannan suka nemi Imam Ali (a.s) ya tuba.[2] haƙiƙa kwawarijawa suna ganin amincewa da yarjejeniyar tahkim matsayin kafirci, sannan bayan Imam Ali (a.s) ya dawo kufa sai suka tafi harura'u wani wuri kusa da garin kufa.[3]

Khawarijawa saɓanin nazarin malaman kalam da tarihi, suna ganin bore da fitowa da suka yi kan Imam Ali (a.s) a matsayin inkarin kan hukuma da shugabancin zalunci, da wannan dalili ne suke kwatanta wannan aiki na su da hijirar Annabi.[4] ƙari kan shahararren sunansu da aka fi saninsu da shi wanda cikin maganganun Imam Ali (a.s) ma ya zo,[5] akwai wasu sunayen daban da ake amfani da su a kansu; daga jumlarsu akwai muhakkima da aka ciro shi daga takensu na “La hukma illa lillahi” kan saɓaninsu kan tahkim.[6] haka nan kuma ana kiransu da haruriyya, ishara ce zuwa ga wajen da suka tafi[7] mariƙa da ma'anar karkatattu,[8] khawarij saboda ƙiyayya da suke yi kan Imam Ali (a.s), wani lokacin kuma ana kiransu nawasib ko nasiba.[9] duba da sune na farko da suka ƙirƙiri kafirta duk wanda ya aikata manyan zunubai sai ake kiransu da mukaffira,[10] ahlu nahrawan shima yana daga sunayensu.[11] haka kuma ana kiran waɗannan jama'a da sunan shuratu ma'ana masu sayar da ransu da aljanna.[12]

A farko khawarijawa sun kafa sansanoninsu ne a garin kufa da basara,[13] adadin da suke a basra sun zarta na kufa, saboda garin kufa ya yi watsi da su bayan da Imam Ali (a.s) ya tattauna da mutanen garin,[14] bayan nan sai suka bazu nahiyoyi da garuruwa daban-daban, daga Iran da yaman zuwa arewacin afrika da nahiyoyin yammacin ƙasashen musulmi,[15] firƙoƙin khawarijawa masu yawan gaske sun ta gushewa da zama tarihi a tsawon tarihi, ibadhiyya ce kaɗai ta rage wacce ra'ayoyinta ya fi kusa da sauran musulmai, wannan firƙa ta ibhadhiyya tana nan a ƙasar oman, siwa, hadramauti, jarba, zanzibar, yammacin ɗarabulis da aljaza'ir.[16]

Tuhumar Imam Ali (A.S) Da Kafirci

Bayan Imam Ali (A.S) ya ƙi amincewar da buƙatar khawarijawa da ya ginu kan yadda za a zartar da tahkim, sai suka cire kansu daga sojojinsa, Abdullahi ɗan Abbas bisa umarnin Imam Ali (a.s) ya yi bakin ƙoƙarinsa cikin ganin sun dawo.[17] amma tare da haka a garin kufa sai suka ƙara fanɗarewa sannan suka kafirta duk wanda ya amince da tahkim dama duk wanda bai yarda da cewa Ali ɗan abi ɗalib ya kafirta ba.[18] khawarijawa bawai kaɗai sun kafirta masu amincewa da tahkim ba, bari suna ma watsi da samuwar shugaban muslunci,[19] waɗannan mutane sun kasance suna tuhumar Imam Ali (a.s) da kafirci kai har da masa barazanar kisa da kuma rera taken babu hukuma sai ta Allah a yayin da yake yin huɗuba a gamagarin wurare musammam masallacin kufa, suna rera take musammam kan rashin amincewa da tahkim, duk wai don su tilasta masa ajiye tahkim da kuma shawo kanshi ya cigaba da yaƙi, tare da haka Imam Ali (a.s) bai yaƙe su har sai da suka fara ɗaukar makami suna afkawa mutane.[20]

Bayan zartar da tahkim wanda ya kasance a watan sha'aban ko ramadan shekara 37 bayan hijira tsakanin abu musa ash'ari da amru ɗan asi da ƙarewa da rashin wata natija daga tahkim ɗin, da kuma yaudaruwar abu musa ash'ari da amru ɗan asi ya yi.[21] haƙiƙa Imam Ali (a.s) ya hukunta alƙalancin duka su biyun matsayin abin da ya saɓawa hukuncin kur'ani, ya ƙara ɗaura ɗamarar yaƙar mu'awiya, cikin wasiƙa zuwa abdullahi ɗan wahab rasibi da yazidu ɗan hasin, mutane biyu daga shugabannin khawarijawa waɗanda suka halarci yaƙin nahrawan, ya buƙace su da su haɗe da shi domin cigaba da yaƙin siffin, cikin bashi amsa sai suka nemi lallai sai Imam Ali (a.s) ya yarda lallai fa ya kafirta sannan ya tuba, idna ko ya ƙi yin haka ba zasu dawo su haɗe da shi ba, bayan bayyana ra'ayin alƙalan tahkim, sai khawarijawa suka ƙara tsanantawa cikin saɓaninsu da Imam Ali (a.s).[22]

A goma ga watan shawwal khawarijawa sun yi bai'a ga abdullahi ɗan wahab matsayin shugabansu, sannan suka samu ittifaƙi tsakanin game da fita daga kufa da komawa nahrawan.[23] a hanyarsu zuwa nahrawan sai suka dinga kashe mutane da basu ji ba su gani ba. Bayan Imam ya kirawo zuwa ga gaskiya da yanke musu duk wani uzuri sai ya zamana babu wani zaɓi da ya rage gare shi sai yaƙarsu, cikin yaƙin nahrawan da ya kasance a shekara ta 38 bayan hijira, an kashe mafi yawan khawarijawa a wannan yaƙi, wasu jama'a daga cikinsu ƙarƙashin jagorancin farwatu ɗan naufal sakamakon shakku kan gaba da gaba da Imam (a.s) sai ya zamana sun ja da baya tun farkon fara yaƙin,[24] Duk da cewa Imam Ali (a.s) ya yi nasara kan khawarijawa amma tare da haka waɗanda suka rage sai suka jirkice suka koma gungun siyasa, tunani, da ayyukan soja, Imam Ali (a.s) ya hani ƴan yaƙar khawarijawa bayan yaƙarsu da ya yi,[25] Imam Hassan (A.S) bayan sulhu da ya yi da mu'awiya, ya yi watsi da buƙatar mu'awiya kan yaƙar khawarijawa.[26]

Siffofi

Cikin litattafan tarihi da rubuce-rubuce da aka yi kan firƙoƙin muslunci an kawo siffofi daban-daban kan khawarijawa wani lokaci ma siffofi ne masu kishiyantar juna, waɗannan siffofi galibi siffofi marasa kyawu, daga cikinsu: khawarijawa mutane masu bauɗaɗɗiyar fahimta kan kur'ani mai girma, jahilci da tsukewar tunani, mutane na masu ruɗuwa da kawukansu, jin sun fi kowa, mutane masu neman fitina da ta'assubanci, an ambaci jerin lissafin waɗannan siffofi na su cikin masadir ɗin muslunci daban-daban daga jumlarsu nahjul balaga, sune kamar haka:

  • Rashin sanin Sunnar Annabi da rashin sanin hukunce-hukuncen addini.[29]
  • Bauɗaɗɗiyar fahimtar kur'ani, da karkatacciyar ɗabbaƙa ayoyin kan manufofinsu, tare da gamagarin nazari.[30]
  • Ruɗuwa da kai da jin na fi kowa, ganin bakiɗayan musulmi matsayin ɓatattu kuma kafirai in banda kawukansu.[31]
  • Karkata zuwa musu da jidali da muzara, tare da sun da rauni cikin kawo dalili.[32]
  • Neman fitina ga taurin kai da ta'assubanci da tsauri cikin ra'ayi da aƙida.[33]
  • Kalamai masu daɗi tare da mugun hali haɗe da kausasawa.[34]
  • Neman adalci da umarni da kyakkyawa da hani da mummuna tare da yaƙar azzaluman shugabanni yana da matsayin mafi ɗaukakar manufofin zamantakewa.[36] da yanayin da wani lokacin ta kai suna kafirta masu ƙin miƙewa kan yin umarni da kyakkyawa da hani da mummuna.[37]
  • Lissafa yaƙar musulmi da riƙe su fursunonin yaƙi matsayin falala ko kashe mata da ƙananan yara, a gefe guda kuma suna sassauci kan kafiran amana da mushrikai.[38]
  • Rashin bin tsari da ƙa'ida da kuma rarraba kodayaushe.[39]
  • Gaba da nuna ƙiyayya ga Imam Ali (a.s) hatta bayan shahadarsa.[40]
  • Yaƙi da jarumtaka da hakuri da wahalhalu da horon soja.[41] wannan ne dalilin da ya sa suka samu nasara kan umayyawa tare da ƙarancin sojojinsu, tare da haka akwia rahotanni da suka kawo tserewar su a fagen yaƙi.[42] khawarijawa sun kasance suna datse ƙafafun dawakansu, Sun kasance suna karya takubbansu da gaba gaɗi da haɗin kai suka far wa sojojin maƙiya suna garzaya zuwa ga mutuwa saboda shauƙin zuwa shiga aljanna.[43] Don haka, sun shahara khawarij saboda siffofin kai hare-haren. Sun kasance suna aske kawunansu a matsayin alamar bauta da shirin mutuwa da aikin soja. Don haka musulmi suka daina aske gashin kansu domin adawa da su da kuma bambanta kansu da su.[44] wani lokaci suna aske tsakiyar gashin kansu su bar gashin da geffan kai.[45]
  • Jahilci, jumudi, ruɗuwa da kai, tsukewar tunani da caccanjawar aƙida.[46]

Rawar Khawarijawa Suka Taka a Tarihin Muslunci

Khawarijawa suna da muhimmin tasiri cikin tarihin muslunci, daga jumlarsu akwai rarrabuwa da raba kai cikin sojojin Imam Ali (a.s),[47] wanda hakan ya haifar da samuwar gungun jama'a masu bore da firƙa ta addini a tarihin muslunci,[48] da farko khawarijawa sun kasance suna tsarin siyasa, amma a lokacin halifancin abdul-malik ɗan marwan, sai ya zamanto sun cuɗanya koyarwasu da bahasosin ilimin kalam.[49]

A imanin marubutan tarihi misalin ɗabari da Ibn A'asam, rigimar khawarijawa da Imam Ali (a.s) da kashe shi ya zama wata dama ga mu'awiya cikin samun mulki.[50] tare da haka khawarijawa domin yaƙar mu'awiya sai suka koma cikin rundunar Imam Hassan (a.s).[51] bayan Imam Hassan (a.s) ya yi sulhu da mu'awiya, sai suka cigaba da gwabzawa da banu umayya da mu'awiya.[52] sun kasance suna kafirta bani umayya da yaransu, suna masu imani da cewa domin kawar da zalunci wajibi ne a yaƙi kafirai.[53]

Khawarijawa sun samar da muhimman yunƙuri cikin saɓawa da umayyawa sun shiga yunƙuri daban-daban, da wannan dalili ne ma suka taimakawa abdullahi ɗan zubairu da abu muslim khurasani.[54] tare da haka a wasu wuraren sun yi sulhu da halifofin bani umayya, Kuma hukuma sun karbi ragamar tafiyar da gundumar ko mukami a madadinsu,[55] wani lokacin ma sun ja ragama wasu yankunan garuruwa da kansu, ana kiransu cikin take misalin Imam, amirul muminin da kuma halifa.[56] umayyawa musammam ma a iraƙi da Iran sun nuna dukkanin ƙarfinsu tare da kausasa cikin kawo ƙarshen boren khawarijawa,[57] ana ganin wannan yaƙoƙi sune sababin raunanar gwamnatin umayyawa da faɗuwarta.[58]

Ra'ayoyi da Aƙidu

ɗaya daga mafi muhimmancin aƙidun khawarijawa, imani da kafircin duk wanda ya aikata manyan zunubai, wannan aƙida ana ganin ta ti tasiri cikin samuwarsu da canji a ilimin kalam,[59] wasu ba'ari daga aƙidun khawarijawa sune kamar haka:

  • Kafirta yayin aikata manyan zunubai: tunani na farko da khawarijawa suka yi ittifaƙi kansa, shi ne kafirta duk wani da ya aikata manyan zunubai.[60] wata firƙa daga khawarijawa da ake kiranta azariƙa, sun zurfafa cikin wannan aƙida sun gona da iri, suna imani da cewa wanda ya aikata babban zunubi ba zai iya yin imani ba, sakamakon riddarsa da ya yi cikin aikata babban lefi wajibi ne a kashe shi tare da ƴaƴansa, kuma zai dawwama a wuta.[61] ɗaya daga dalilan khawarijawa dangane da kafirta wanda ya aikata babban zunubi, shi ne jingina da aya ta 44 suratul ma'ida.[62]
  • Imamnanci: ra'ayoyin khawarijawa game da imamanci an ciro su ne daga ra'ayin kan wanda ya aikata babban zunubi, wanda ya aikata babban zunubi bai kamata ace ya ja ragamar limancin al'ummar musulmi ba, idan kuma wannan mutumi ya hau kan ragamar shugabancin musulmi to wajibi ne muminai su yunƙura su miƙe su kawar da shi.[63] mafi yawan khawarijawa basu yi mani da naɗin halifa ba ta hannun Annabi (s.a.w) sun tafi kan cewa duk wanda yake aiki da kur'ani da sunna yana da cancantgar imamanci, ko imamanci na ƙulluwa tare da bai'ar mutane biyu.[64] sun yi imani da zaɓar imami,[65] saɓanin aƙida da ta bazu a wancan zamani su sun yarda wanda ma baƙuraishe ba zai ima zama halifa.[66]
  • Khulafa'ur rashidin: bisa la'akari da abubuwan da suka faru a zamanin halifofi huɗu, haƙiƙa khawarijawa sun karɓi abubakar umar a matsayin imamai kuma halifofin manzon Allah (s.a.w), amma game da usman kaɗai sun karɓi shekaru shida daga gwamnatinsa, amma shi kam Imam Ali (a.s) gabanin ya yarda da tahkim suna ganin gwamnatinsa mai inganci, amma abin da ya rage da hukumar Imam Ali (a.s) da usman sun kafirta su kuma suna ganin basa kan gwadaben halifancin manzon Allah (s.a.w).[67]
  • Tunaninsu a fiƙihu: an naƙalto ra'ayoyin fiƙihu daga ba'arin firƙoƙin khawarijawa, daga jumlarsu akwai watsi da hukuncin jefe mazinaci (tare da dogara da cewa bai yi ko ishara kan wannan hukunci ba), halasta kashe ƙananan yara da mata waɗanda suka saɓa da su, bisa imani da cewa ƴaƴan mushrikai za su kasance da iyayensu a wuta, rashin yarda da taƙiyya cikin zance da aiki.[68] a aƙidar azariƙa, duk musulmin da baya cikin khawarijawa wajibi a kashe shi, amma kumaa gefe guda kuma haramun ne kashe kiristoci, da zartushtiyan ko yahudawa.[69]

Kufaifayin Ilimi Da Adabi

Khawarijawa cikin rabin ƙarni na uku, sannu-sannu sun kutsa cikin fagen wallafe-wallafen cikin fagen litattafan addini daga fiƙihu da tarihi, sannan an samu fitattun marawaitan hadisi malamai da faƙihai.[70] basu kasance ma'abota naƙalin riwaya ba, matanin kur'ani ne kaɗai madogara a wurinsu,[71] babu wata faɗaɗɗiyar makarantar falsafa da fiƙihu daga gare su, kaɗai ɗaya daga firƙoƙinsu da ake kirata da ibadhiyya sune suke da rubuce-rubuce a aƙidu da koyarwar fiƙihu.[72]

Ibn nadim cikin littafin Fihirisat nasa, ya yi amanna da cewa khawarijawa sun kasance suna ɓoye rubuce-rubuce da iliminsu saboda saɓaninsu da sauran musulmi da kuma taƙurawa da ake musu,[73] tare da haka Ibn nadim ya kawo sunayen wasu adadin malamai khawarijawa da suke da wallafe-wallafe a fagen ilimin kur'ani, kalam da fiƙihu.[74] sauran wallafe-wallafe game da tauhidi da imamanci, haka nan da raddodi kan masu saɓani da su daga mu'utazilawa, murji'a, shi'a da gullat, duka an naƙalto su daga khawarijawa.[75]

Haka nan khawarijawa sun kasance suna da masu kwarewa a fannin huɗuba da waƙa, ba'arinsu sun kasance shahararru,[76] Galibin wakokin Khawarij ana kiransu da rajjs da suke fadi a yaƙe-yaƙe.[77] wani ɓangare daga huɗubobi da wasiƙun khawarijawa da aka naƙalto da ake danganta su ga mutane 18 daga shugabanninsu game da da'awa da sulukin addini da siyasar khawarijawa, haka kuma da kwaɗaitarwar khawarijawa game da fitowa kan shugaba azzalumi da jihadi da kuma umarni da kyakkyawa.[78]

Filayen Samuwa

Masadir da madogaran muslunci suna ganin dalilai daban-daban sun yi tasiri cikin samuwar khawarijawa, daga jumlarsu akwai kasancewarsu ƙauyawa, ba'arin marubuta, suna ganin fitattun khawarijawa na asali sun kasance ƙauyawa tun lokacin jahiliya, wadanda suka yi tawaye ga shugabannin kabilarsu da al'adu da dabi'u na kabilarsu,[79] kuma suna fusata ka ƙanƙanin abu sai su afka cikin yaƙi sannan ana korar su daga ƙabilar da suka fito daga cikinta] galibin fitattun khawarijawa sun fito ne daga waɗannan ƙauyawa, basu kasance daga cikin shahararrun ƙabilun larabawa ba.[80] kan wannan asasi, babu wani mutum guda daga sahabbai daga muhajirun da ansar da ya shiga cikin khawarijawa.[81]

Wasu ba'arin masu bincike, suna ganin bayyanar khawarijawa ya samu ne daga bore da tawayen da aka fara yi kan usman,[82] sun tafi kan cewa kisan usman da saɓanin sahabbai cikin mas'alar halifanci, shi ne sababin bijirowar wannan ra'ayi, wanda za a iya tsige halifa ko kashe shi sakamakon saɓawa ra'ayin mutane ko munana gudanar da mulki da rashin kiyaye adalci da daidaito.[83] a bayanin ƙarara daga madogaran muslunci misalin tarikh ɗabari, haƙiƙa shugabanni tawaye kan usman sun kasance mutane 30 daga baya sun juya suka zama fitattun asalin khawarijawa.[84]

ƙari kan wannan, akwai wasu dalilan daban misalin rashin jin aminta da tsarin da Imam Ali (a.s) yake bi cikin raba ganima kan asasin daidaito, haka kuma samuwar yaƙe-yaƙen cikin gida, yaƙoƙin jamal da siffin waɗanda a cikinsu musulmai suka fara ɗaukar makamai suka tunkari juna da yaƙi, duka suna daga dalilai masu tasirin gaske cikin samuwar khawarijawa,[85] murtada muɗahhari malamin muslunci mai zurfafa bincike (Wafati:1358, h, ƙ) ya tafi kan cewa gujewar aiki da hankali da khawarijawa suka kasance a kai da kuma rashin amfanani da hankali cikin ayyukansu musamman cikin umarni da kyakkyawa da hani da mummuna da bushewar tunani suna daga manyan dalilin ƙarewarsu da gushewa.[86]

Suka Kan Aƙidun Khawarijawa

Tun farkon samuwar Khawarijawa a tarihin muslunci, an yi rubuce-rubuce daban-daban cikin yin raddi kan aƙidunsu, haka nan cikin hadisai da riwaya an ambaci munin aƙidunsu da ayyukansu. daga jumlarsu akwai riwayar da take hakaito maganar da Annabi (s.a.w) ya yi game da khawarijawa da yanda za su fita daga addini, cikin wannan hadisi an zargi tsarin yanda suke riƙo da addini da kuma ayyukansu, haka nan kuma an yi bayani cewa yaƙarsu da kashe su yana da lada awurin Allah.[87] haka nan malaman shi'a tare da dogara da hadisin Annabi (s.a.w) da yake cewa: waɗanda suke yaƙi da Imam Ali (a.s) daga jumlarsu khawarijawa duka kafirai, kan asasin wannan riwaya da aka ambata duk wanda ya yi yaƙi kafaɗa da kafaɗa tare da Imam Ali (a.s) daidai yake da wanda ya yi yaki tare da manzon Allah (s.a.w).[88]

Cikin rubuce-rubuce na tafsiri, kafa dalilin da khawarijawa suka kasance suna yi da kur'ani domin tabbatar da aƙidunsu, abu ne da ya samu suka matuƙa, daga jumlarsu akwai da'awar kafirtar masu aikata manyan zunubai, khawarijawa tare da dogara da aya ta 97 suratul alu Imran, sun kasance kan aƙidar cewa duk wanda bai je aikin hajji ba haƙiƙa ya aikata babban zunubi kuma da haka ne ya zama kafiri, bayan aikata babban zunubi zai ja masa kafirta, cikin amsar da aka basu kan wannan hujja ta su, an ce shi kafirici a muslunci yana da ma'anoni daban-daban, duk wata saɓawa gaskiya a marhalar aƙida ne ko umarnin na fiƙihu duka suna tattaro ma'anar kafirci, da wannan dalili ne aya ta 97 cikin suratul alu Imran, haƙiƙa ma'anar kafirci game da mutumin da ya ƙi zuwa aikin hajji da gangan bayan yana da hali da iko a shari'ance ba ta nufin fita daga muslunci, kamar yanda khawarijawa suke rayawa da tunani,[89] Ibn hazam ya yi watsi da kafa hujjar da khawarijawa suka yi da aya ta 97 cikin suratul alu Imran kan kafirta wanda bai je aikin hajji ba.[90]

Bayanin kula

  1. ↑ Nasr bin Mozahm, Waqqa Siffin, 1404 AH, shafi 513-514; Balazri, Jamal Min Ansab al-Ashraf, 1417 AH, Juzu'i na 3, shafi na 114, 122; Tabari, Tarikh al-Tabari, Beirut, juzu'i na 5, shafi na 63, 72, 78; Masoudi, Moruj al-Dhahab, Beirut, juzu'i na 3, shafi na 144.
  2. ↑ Nasr bin Mohamaz, Waqqa Siffin, 1404 AH, shafi 484; Balazri, Jamal Min Ansab al-Ashraf, 1417 AH, juzu'i na 3, shafi na 111-112.
  3. ↑ Nasr bin Mozahm, Waqqa Siffin, 1404 AH, shafi 513-514; Balazri, Jamal Min Ansab al-Ashraf, 1417 AH, Juzu'i na 3, shafi na 114, 122; Tabari, Tarikh al-Tabari, Beirut, juzu'i na 5, shafi na 63, 72, 78; Masoudi, Moruj al-Dhahab, Beirut, juzu'i na 3, shafi na 144.
  4. ↑ Sanani, al-Musannaf, 1403 AH, juzu'i na 10, shafi na 152; Ibn Qutaiba, Al-Imamah wa Al-Siyasah, 1387 A.H., juzu'i na 1, shafi na 121; Balazri, Jamal Min Ansab al-Ashraf, 1417 AH, juzu'i na 8, shafi na 59; Dinouri, Al-Akhbar al-Tiwal, 1960, shafi na 269.
  5. ↑ Nahj al-Balagheh, tashihu Muhammad Abdo, hadisi na 62; Tabari, Tarikh al-Tabari, Beirut, juzu'i na 5, shafi na 76.
  6. ↑ Balazri, Jamal Min Ansab al-Ashraf, 1417 AH, Juzu'i na 3, shafi na 110-112; Shahrashtani, Al-Milal wa Al-Nihal, 1415 AH, juzu'i na 1, shafi na 133; Ibn Kathir, al-Bidaya wa al-Nihaya, 1407 AH, juzu'i na 7, shafi na 277.
  7. ↑ Balazri, Jamal Min Ansab al-Ashraf, 1417 AH, Juzu'i na 3, shafi na 114, 122; Samani, Shiiri Khawarij, 1974, juzu'i na 2, shafi na 207; Yaqut Hamavi, Al-Buldan , karkashin Harura mujam .
  8. ↑ Sheikh Sadouq, Amali, 1417 AH, shafi 464; Moghdisi, Al-Badq'u wa al-Tarikh, 1899-1919 miladiyya, juzu'i na 5, shafi na 135, 224; Ibn Kathir, al-Bidaya wa al-Nihaya, 1407 AH, juzu'i na 7, shafi na 304, juzu'i na 8, shafi na 127; Balazri, Jumal Min Ansab al-Ashraf, 1417 AH, Juzu'i na 3, shafi na 149; Tabari, Tarikh al-Tabari, Beirut, juzu'i na 5, shafi na 91; Ibn Kathir, al-Bidaya wa al-Nihaiya, 1407 AH, juzu'i na 6, shafi na 216.
  9. ↑ Muqrizi, al-Mawa'iz wa al-etibar fi zikr al-khujtat wa al-asar, 1422-1425 AH, juzu'i na 4, sashe na 1, shafi na 428.
  10. ↑ Ibn Taimiyyah, Majmu al-Fatawi, 1421H, juzu'i na 4, shafi na 7, shafi:261; Juzu'i na 7, Sashe na 13, shafi na 208-209.
  11. ↑ Balazri, Jumal Min Ansab al-Ashraf, 1417 AH, juzu'i na 3, shafi na 115, 247; Tabari, Tarikh al-Tabari, Beirut, juzu'i na 5, shafi na 83, 166.
  12. ↑ Balazri, Jumal Min Ansab al-Ashraf, 1417 AH, Juzu'i na 9, shafi na 272.
  13. ↑ Tabari, Tarikh al-Tabari, Beirut, juzu'i na 5, shafi na 76.
  14. ↑ Ameli, Ali (a.s.) wa al-Khawarij, 1423H, juzu'i na 2, shafi na 104.
  15. ↑ Khalifa bin Khayat, Tarihin Khalifa bin Khayat, 1415H, shafi na 252; Masoudi, Moruj al-Dhahab, Beirut, juzu'i na 4, shafi na 27; Moghdisi, Ahsan al-Taqasim fi Ma'rifa al-Aqalim, Dar Sadder, shafi na 323; Hamiri, Al-Hoor Al-Ain, 1972, shafi na 202-203.
  16. ↑ Amin, Zahi al-Islam, Dar al-Kitab al-Arabi, juzu'i na 3, shafi.336; Ameli, Ali (a.s.) wa al-Khawarij, 1423H, juzu'i na 2, shafi na 110, 270; Sobhani, Buhus fi Al-milal wa al-Nehal, 1371, juzu'i na 5, shafi na 181.
  17. ↑ Scafi, Al-Miyar wa Al-Mawazna fi Fadael al-Imam Amirul Momineen Ali bin Abi Talib, 1402 AH, shafi na 120-198; Balazri, Jumal Min Ansab al-Ashraf, 1417 AH, Juzu'i na 3, shafi na 122-123, 133-135; Tabari, Tarikh al-Tabari, Beirut, juzu'i na 5, shafi na 64-66, 73; Ibn Kathir, al-Bidaya wa al-Nihaiya, 1407 AH, juzu'i na 7, shafi na 278.
  18. ↑ Masoudi, Moruj al-Dahahab, Beirut, juzu'i na 3, shafi na 34.
  19. ↑ Nasr bin Mohamaz, Waqqa Siffin, 1404 AH, shafi 489, 517; Ibn Abi Shaiba, al-Musannaf fi al-Ahadith wa al-Asari, 1409 AH, juzu'i na 8, shafi na 735, 741; Balazri, Jumal Min Ansab al-Ashraf, 1417 AH, Juzu'i na 3, shafi na 122, 126, 134, 151; Tabari, Tarikh al-Tabari, Beirut, juzu'i na 5, shafi na 66, 72-74.
  20. ↑ Balazri, Jumal Min Ansab al-Ashraf, 1417 AH, Juzu'i na 3, shafi na 126, 133; Tabari, Tarikh al-Tabari, Beirut, juzu'i na 5, shafi na 72-74; Masoudi, Moruj al-Dhahab, Beirut, juzu'i na 3, shafi na 144; Ibn Athir, al-kamal fi al-tarikh, 1385-1386 AH, juzu'i na 3, shafi na 335.
  21. ↑ Balazri, Jamal Min Ansab al-Ashraf, 1417 AH, Juzu'i na 3, shafi na 117-126, 133; Tabari, Tarikh al-Tabari, Beirut, juzu'i na 5, shafi na 57, 67, 71; Masoudi, Moruj al-Dahahab, Beirut, juzu'i na 3, shafi na 145-150.
  22. ↑ Nahj al-Balagheh, tashihu Muhammad Abdo, hadisi na 35; Dinouri, Al-Akhbar al-Tawwal, 1960, shafi na 206; Tabari, Tarikh al-Tabari, Beirut, juzu'i na 5, shafi na 77-78; Ma'rouf, Al-Khawarij fi al-Asr Al-Amayi, 1406H, shafi na 85.
  23. ↑ Tabari, Tarikh al-Tabari, Beirut, juzu'i na 5, shafi na 74-75; Ibn Athir, al-kamal fi al-tarikh, 1385-1386 AH, juzu'i na 3, shafi na 335-336.
  24. ↑ Balazri, Jamal Min Ansab al-Ashraf, 1417 AH, Juzu'i na 5, shafi 169; Tabari, Tarikh al-Tabari, Beirut, juzu'i na 5, shafi na 80-92; Khatib Baghdadi, Tarikh Baghdad, 1417 Hijira, Juzu'i na 1, shafi na 528.
  25. ↑ Nahj al-Balagheh, Tashihu Muhammad Abdo, hadisi na 60; Ibn Abi al-Hadid, Sharh Nahj al-Balaghah, 1385-1387 AH, juzu'i na 5, shafi na 14, 73
  26. ↑ Balazri, Jamal Min Ansab al-Ashraf, 1417 AH, Juzu'i na 5, shafi na 78-79; Aamili, Darasat wa Bahusi fi al-tarikh wa al-Islam, 1414 AH, juzu'i na 1, shafi na 37.
  27. ↑ Nasr bin Mozahm, Waqqa Siffin, 1404 AH, shafi 491; Balazri, Jamal Min Ansab al-Ashraf, 1417 AH, Juzu'i na 5, shafi na 212, 417-418; Hakim Neishaburi, Al-Mustadrak Ali Al-Sahiheen, Dar Al-Marafah, Juzu'i na 2, shafi na 147-148; Salehi Shami, Sublul al-Huda wa al-Rashad fi Sira Khair al-Abad, 1414 AH, mujalladi na 10, shafi na 131-132.
  28. ↑ Nasr bin Mozahm, Waqqa Siffin, 1404 AH, shafi 491; Ibn Makula, al-ikmal fi rafa al-artiyab, Beirut, juzu'i na 7, shafi na 251-252; Ibn Kathir, al-Bidaiya wa al-Nihaiya, 1407 AH, juzu'i na 9, shafi na 11.
  29. ↑ Nahj al-Balagheh, Tashihu Muhammad Abdo, hadisi na 36, ​​127; Himyari, Al-Hoor Al-Ain, 1972, shafi na 385; Ibn Taimiyyah, Majma al-Fatawi, 1421H, juzu'i na 11, shafi na 19, shafi na 39-40; Ameli, Ali (a.s.) wa al-Khawarij, 1423, juzu'i na 2, shafi na 13, 137-141, 167-171.
  30. ↑ Bukhari, Sahihul Bukhari, 1401 AH, juzu'i na 8, shafi na 51; Ibn Taimiyyah, Majma al-Fatawi, 1421, juzu'i na 8, shafi na 13, shafi na 16; Abu Shabab, Al-Khawarij: Tarikihim , wa feraqihim, wa aqa'idihi,m, 1426 AH, shafi na 59-61; Najjar, Al-Khawarij: aqida, wa fikr waa Falsafa, 1988, shafi na 142.
  31. ↑ Ibn Taimiyyah, Majmu al-Fatawi, 1421, juzu'i na 16, shafi na 28, shafi na 221; Aql, Al-Khawarij: Awwal Feraq fi tarikh islam, 1419H, shafi na 32-33.
  32. ↑ Ibn Abi al-Hadid, Sharh Nahj al-Balaghah, 1385-1387 AH, juzu'i na 4, shafi na 136-139, 169.
  33. ↑ Balazri, Jamal Min Ansab al-Ashraf, 1417 AH, Juzu'i na 3, shafi 145; Dinouri, Al-Akhbar al-Tiwal, 1960, shafi na 207-208; Najjar, Al-Khawarij: Aqidai .tarikihum,,feraqihum,wa aqa'idihum Tunani da Falsafa, 1988, shafi na 141-142; Abu Shabab, Al-Khawarij: Tarihinsu, Banbancinsu, da Imaninsu, 1426H, shafi na 57-59.
  34. ↑ Nasr bin Mozahm, Waqqa Siffin, 1404 AH, shafi 394; Ahmad bin Hanbal, Musnad al-Imam Ahmad bin Hanbal, Dar Sadr, juzu'i na 3, shafi na 224, juzu'i na 5, shafi na 36.
  35. ↑ Motahari, Islam wa Niyazihaye zaman, Sadra, juzu'i na 1, shafi na 77.
  36. ↑ Ibn Qutaiba, Al-Imamah wa Al-Siyasah, 1387 A.H., juzu'i na 1, shafi na 121; Dinouri, Al-Akhbar al-Tawwal, 1960, shafi na 202; Baghdadi, al-Farq bein Al-Farq, 1367 AH, shafi 45; Ibn Hazm Andalusi, al-fasali fi al-Milsl wal al-hawa wa al-nehal, 1317-1320 AH, shafi na 204.
  37. ↑ Ibn Athir, al-kamal fi al-tarikh, 1385-1386 AH, juzu'i na 4, shafi na 167; Ibn Hajar Asqlani, Fathul Bari: Sahihul Bukhari, 1300-1301 AH, juzu'i na 12, shafi na 251.
  38. ↑ Fazl bin Shazan, Al-Iydhah, 1363, shafi na 48; Balazri, Jamal Min Ansab al-Ashraf, 1417 AH, Juzu'i na 7, shafi na 144, 146; Tabari, Tarikh al-Tabari, Beirut, juzu'i na 5, shafi na 174, shafi na 124.
  39. ↑ Fazl bin Shazan, Al-Iydhah, 1363, shafi na 48; Ameli, Ali (a.s.) wa al-Khawarij, 1423, juzu'i na 2, shafi na 17, 24-26, 150-152; Abu Shabab, Al-Khawarij: Tarikihum, ferakuhum, Aka'idihum, 1426 AH, shafi na 68-69; Najjar, Al-Khawarij: aqida wa fikran wa Falsafa, 1988, shafi na 143.
  40. ↑ Balazri, Jamal Min Ansab al-Ashraf, 1417 AH, Juzu'i na 3, shafi na 128-129, 257-258.
  41. ↑ Jahiz, Rasaila al-Jahiz, 1384 AH, juzu'i na 1, shafi na 41-46; Jahiz, Kitab al-Haiwan, 1385-1389 AH, juzu'i na 1, shafi na 136, 185-187, Jahiz, Al-Bayan wa al-Tabayin, 1367 AH, juzu'i na 1, shafi na 128-129; Ibn Qutaiba, Al-Imamah wa Al-Siyasah, 1387 A.H., juzu'i na 1, shafi na 128; Dinouri, Al-Akhbar al-Tiwal, 1960, shafi na 279; Tabari, Tarikh al-Tabari, Beirut, juzu'i na 6, shafi na 302; Ibn Abd Rabbah, al-Iqd al-Farid, 1404 AH, juzu'i na 1, shafi na 183; Bayhaqi, Al-Mahasin da Al-Masawi, 1380, Juzu'i na 2, shafi na 391; Ibn Kathir, al-Badaiya wa al-Nahaiya, 1407 AH, juzu'i na 9, shafi na 12.
  42. ↑ Ameli, Ali (a.s.) wa al-Khawarij, 1423H, mujalladi na 2, shafi na 77-82, 152-153.
  43. ↑ Jahiz, Kitab al-Haiwan, 1385-1389 AH, juzu'i na 1, shafi na 185-187; Ibn Qutaiba, Al-Imamah wa Al-Siyasah, 1387 A.H., juzu'i na 1, shafi na 128; Dinouri, Al-Akhbar al-Tawwal, 1960, shafi na 279.
  44. ↑ Ahmad bin Hanbal, Musnad al-Imam Ahmad bin Hanbal, Dar Sadir, juzu'i na 3, shafi na 64, 197; Ibn Manzoor, harshen Larabawa, a karkashin Asabar, kwandon; Ibn Hajar Asqlani, Fathul Bari: Sahihul Bukhari, 1300-1301 AH, juzu'i na 8, shafi na 54; Aini, Umada al-Qari: Sharh Sahihul Bukhari, 1421 AH, juzu'i na 22, shafi na 68, juzu'i na 25, shafi na 301-302.
  45. ↑ Ibn Abi al-Hadid, Sharh Nahj al-Balaghah, 1385-1387 AH, juzu'i na 8, shafi na 123.
  46. ↑ Motahari, Yadashte Ustad Motahhari, 1378, juzu'i na 3, shafi na 380.
  47. ↑ Balazri, Jamal Min Ansab al-Ashraf, 1417 AH, Juzu'i na 3, shafi na 113; Tabari, Tarikh al-Tabari, Beirut, juzu'i na 5, shafi na 62.
  48. ↑ Najjar, Al-Khawarij: Akida wa Fikran wa Falsafa, 1988, shafi na 144; Moita, Al-Islam Al-Khwarajee, 2006, shafi 14, 17; Aql, Al-Khawarij: Awwal Feraq fil Islam, 1419 AH, shafi na 24-25.
  49. ↑ Abu al-Nasr, al-Khawarij fi al-Islam, 1949, shafi na 41, 101-102.
  50. ↑ Tabari, Tarikh al-Tabari, Beirut, juzu'i na 5, shafi na 78; Ibn Atham Kufi, Kitab al-Futuh, 1411H, juzu'i na 5, shafi na 57-58.
  51. ↑ Sheikh Mufid, Al-Irshad fi Marifah Hujajullahi Alia Al-Ibad, 1414 AH, juzu'i na 2, shafi na 10; Bahauddin Erbali, Kashf al-Ghamma fi Marafah Al-Aimma, 1405 AH, juzu'i na 2, shafi na 162.
  52. ↑ Balazri, Jamal Min Ansab al-Ashraf, 1417 AH, Juzu'i na 5, shafi 169; Tabari, Tarikh al-Tabari, Beirut, juzu'i na 5, shafi na 165-166; Ameli, Ali (a.s.) wa al-Khawarij, 1423 AH, juzu'i na 2, shafi na 51; Qalamawi, Adab al-Khawarij fi Asr Al-Umayyad, 1945, shafi na 151-150. ↑ Sobhani, Buhus fi Al-milalu wa an-nehal, 1371, juzu'i na 5, shafi na 158-174.
  53. ↑ Sobhani, Buhusu fi Al-milalli wa al-Nehal, 1371, juzu'i na 5, shafi na 158-174.
  54. ↑ Bukhari, al-Tarikh al-Saghir, 1406 AH, juzu'i na 1, shafi na 192-193; Balazri, akhbar Ad-daulati Jamal Min Ansab al-Ashraf, 1417 AH, Juzu'i na 5, shafi na 360, 373; Al-Abbasiya, 1971, shafi na 297-300; Hamyari, Al-Hoor Al-Ain, 1972, shafi na 185-187.
  55. ↑ Ibn Atham Kufi, Kitab al-Futuh, 1411 AH, juzu'i na 47, shafi na 274; Sheikh Mufid, Al-IKhtisas, 1402 AH, shafi 122; Ameli, Ali (a.s.) wa al-Khawarij, 1423 Hijira, juzu'i na 2, shafi na 71-76, 94-96.
  56. ↑ Masoudi, Moruj al-Dahahab, Beirut, juzu'i na 4, shafi na 26-27; Ibn Hazm Andalusi, Al-fasali fi Al-Milali wa alhawa Wal an-nihal, 1317-1320 AH, shafi na 386; Yaqut Hamvi, Mujama Al-udaba 1993, juzu'i na 6, shafi na 2497; Ibn Kathir, al-Bidaiya wa al-Nihaiya, 1407 AH, juzu'i na 10, shafi na 30.
  57. ↑ Balazri, Jamal Min Ansab al-Ashraf, 1417 AH, juzu'i na 6, shafi na 30; Dinouri, Al-Akhbar al-Tawwal, 1960, shafi na 277-270.
  58. ↑ Ameli, Derasat wa Parkhuh fi al-tarikh wa al-Islam, 1414 AH, juzu'i na 1, shafi na 39-40; Al-akhbaru daulati Al-Abbasiya 1971, shafi na 251; Masoudi, Moruj al-Dahahab, Beirut, juzu'i na 4, shafi na 79-80.
  59. ↑ Wellhausen, Ahzab Al-Mu'arida Al-siyasa Ad-diniyya fi Sadre al-Islam, 1976, shafi na 46; Ibn Furak, Mujard Maqalar Al-Sheikh Abi Al-Hassan Al-Ash'ari, 1987, shafi na 149-157.
  60. ↑ Abu Hatem Razi, Kitab al-Zina fi al-Kalmat al-Islamiya al-Arabi, 1988, kashi na 3, shafi na 282; Baghdadi, Usul al-Din, 1346 AH, shafi na 332; Baghdadi, al-Farq beina Al-Feraq, 1367 AH, shafi na 73; Ibn Hazm Andalusi, al-fasali fi al-Miali wa al-ahawa wa al-nihal, 1317-1320 AH, juzu'i na 2, shafi na 113; Ibn Abi al-Hadid, Sharh Nahj al-Balaghah, 1385-1387 AH, juzu'i na 8, shafi na 113.
  61. ↑ Ash'ari, Al-Maqalat wa al-Feraq, 1341, shafi na 85-86; Baghdadi, al-Farq beina Al-Feraq, 1367 AH, shafi na 82-83; Shahrashtani, Al-Milal wa Al-Nehal, 1415 AH, Juzu'i na 1, shafi na 140-141.
  62. ↑ Jurjani, Sharh al-Mawaqif, 1325 AH, juzu'i na 8, shafi na 334; Ibn Abi al-Hadid, Sharh Nahj al-Balaghah, 1385-1387 AH, juzu'i na 8, shafi na 114-118; Jurjani, Sharh al-Maqasid, 1325 AH, juzu'i na 8, shafi na 334-338.
  63. ↑ Baghdadi, al-Farq beina Al-Feraq, 1367 AH, shafi na 73; Ibn Hazm Andalusi, al-fasali al-Milali wa al'ahawa wa al-nehal, 1317-1320 AH, juzu'i na 2, shafi na 113; Esfraini, Al-Tabasir Fi al-Din da Tamayiz al-Feraq al-Najiya an al-Feraq al-Halikin, 1359 AH, shafi na 26.
  64. ↑ Ash'ari, Al-Maqalat al-Feraq, 1341, shafi na 8; Nobakhti, Feraq al-Shia, 1355 AH, shafi na 10.
  65. ↑ Shahrashtani, Al-Milalu wa Al-Nehal, 1415 AH, juzu'i na 1, shafi na 134.
  66. ↑ Nobakhti, Feraq al-Shia, 1355 AH, shafi na 10; Ibn Hazm Andalusi, al-fasali fi al-Milali wa al\ahawa wa al-nehal, 1317-1320 AH, juzu'i na 2, shafi na 113; Shahrashtani, Al-Milalu wa Al-Nehal, 1415 AH, juzu'i na 1, shafi na 134.
  67. ↑ Abu Hatem Razi, Kitab al-Zina fi al-Kalmat al-Islamiya al-Arabi, 1988, kashi na 3, shafi na 282; Ibn Abi al-Hadid, Sharh Nahj al-Balaghah, 1385-1387 AH, juzu'i na 2, shafi na 274.
  68. ↑ Shahrashtani, Al-Milali wa Al-Nehali, 1415 AH, Juzu'i na 1, shafi na 140-141.
  69. ↑ Ibn Hazm Andalusi, al-fasali al-Milali wa al'ahawa wa al-nehali, 1317-1320 AH, juzu'i na 4, shafi na 189.
  70. ↑ Juldtsihar, Aqida wa Shari'ah Al-Islam, 1378 AH, shafi 193; Marouf, al-Khawarij fi al-Asr al-umawi, 1406 AH, shafi na 60; Kashi, Ehtihad Marafah al-Rajal, 1348, shafi na 229.
  71. ↑ Sheikh Mofid, al-Jamal wa al-Nusra li Sayyid al-itrah fi harb Basra, 1374, shafi na 85.
  72. ↑ Amin, Zuhal al-Islam, Dar al-Kitab al-Arabi, juzu'i na 3, shafi na 334-337.
  73. ↑ Ibn Nadim, Al-Fahrest, Tehran, 1417 Hijira, shafi na 227, 290.
  74. ↑ Ibn Nadim, Al-Fahrest, Tehran, 1417 Hijira, shafi na 227, 290.
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  76. ↑ Tanukhi, "Nashwar Al-Mahadarah" wa "Akhbar Al-Muzakara", 1391-1393 AH, Juzu'i na 3, shafi na 291.
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  87. ↑ Misali, duba: Abu Hatem Razi, Kitab Al-Zina fi Al-Kalmat Al-Islamiyya Al-Arabiya, 1988, Kashi na 3, shafi na 276; Ibn Hazm Andalusi, al-fasali fi al-Milali wa ala-hawa da al-nehal, 1317-1320 AH, juzu'i na 4, shafi na 161; Ibn Abi al-Hadid, Sharh Nahj al-Balaghah, 1385-1387 AH, juzu'i na 2, shafi na 265-267.
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