Jump to content

Mai Aikata Babban Zunubi

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 • 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

Mai aikata babban (Larabci: مرتكب الكبيرة) wannan wani lafazi ne da ake amfani da shi kan wanda ya aikata ɗaya daga cikin manya-manyan zunubai. Wannan mas'ala ta aikata babban zunubi tana ɗaya daga cikin abubuwan na farko da Musulmi suka yi saɓani a kanta. Mafi yawan malaman Imamiyya suna ganin mai aikata babban laifi mumini ne amma fa fasiƙi, sakamakon wasu ayoyi da riwayoyi da aka rawaito daga Imaman Shi'a, saboda haka suka ce za a azabtar da shi zuwa wani lokaci, ba zai dawwama a cikin azaba ba.

Amma a gurin sauran mazahabobi, Khawarij suna ganin mai aikata manya zunubai kafiri ne kuma ya canci azaba ta har abada, Murji'a suna ganin mai aikata babban laifi a matsayin mumini da wuya Allah ya azabtar da shi, Mu'utazila ba sa ganin mai aikata babban laifi a matsayin Mumini ko kafiri, suna ganin cewa yana tsakiyar kaficri da da imani, kazalika Asha'ira da Maturidiyya ba sa ganin mai aikata babban zunubi ya fita daga cikin da'irar imani, saboda su a gurinsu imani abu ne da yake cikin zuciya.

A ra'ayin malaman fiƙihu na Shi'a aikata babban zunubi yana da tasiri a mahangar fiƙihu, daga ciki mutum zai adalcinsa ya faɗi ba zai iya bada shaida ba, Haka nan Hakimush Shar'i zai hukunta shi a lokacin da za a ayyana hukuncin da ya dace da shi, ko kuma ya azabtar da shi ta hanyar Ta'aziri (Bisa wani hukunci ya dace da shi).

Gabatarwa Da Matsaya

Shaik Jafar Subhani ɗaya daga cikin malaman Shi'a yana ganin cewa saɓani na farko da ya faru a aƙida a tsakanin Musulmi ita ce mas'alar aikata babban Zunubi bayan Masa'lar imamanci, kuma bisa haka ne musulmi suka sami rabuwar kai,[1] mas'ala ta sabbaba tambayoyi guda uku;

  • Shin mai aikata babban zunubi mumini ne ko Mushriki?
  • Shin mai aikita babban zunubi mumine ne ko kafiri?
  • Azabar da za a yiwa mai aikata babban zunubi za ta zama azaba ta har abada ko kuma zuwa wani lokaci ne kawai?[2]

Asalin wannan mas'ala yana koma zuwa ga bincike kan alaƙa tsakanin imani da aiki,[3] idan har aiki wani sashi ne na imani, to zai zamo idan mutum ya aikata zunubi, to imaninshi zai gushe, amma idan aiki baya haɗe da imani, to mai aikata zunubi zai zama fasiƙi kawai.[4] Sayyid Abdul-Husaini Dastigaibi ya yi imani cewa babban zunubi shi ne duk wani zunubi da ya zo cikin kur'ani, ko hadisai suka yi bayani ƙarara cewa wannan babban zunubi ne, ko kuma zunubi da idan mutum ya yi shi Allah ya yi alƙawarin sa shi a wuta, ko wanda aka yi ittifaƙi cewa babban zunubi ne.[5]

Ra'ayin Malaman Shi'a Kan Babban Zunubi

Duk da saɓani kan mene ne imani a gurin malaman Shi'a, sai dai cewa tare da haka sun yi ittifaƙi kan cewa wanda ya aikata babban zunubi ba kafiri ba ne ba Mushirike ba ne, suna ganin shi a matsayin musulmi, suna ganin cewa Allah zai iya ƙin azabtar da shi, kuma zai iya gafarta mishi, ga wasu daga cikin maganganun malaman Shi'a kan wannan batu:

Imam Sadiƙ (A.S)

إِذَا أَتَى الْعَبْدُ كَبِيرَةً مِنْ كَبَائِرِ الْمَعَاصِي أَوْ صَغِيرَةً مِنْ صَغَائِرِ الْمَعَاصِي الَّتِي نَهَى اللَّهُ عَزَّ وَجَلَّ عَنْهَا كَانَ خَارِجاً مِنَ الْإِيمَانِ سَاقِطاً عَنْهُ اسْمُ الْإِيمَانِ وَثَابِتاً عَلَيْهِ اسْمُ الْإِسْلَامِ فَإِنْ تَابَ وَاسْتَغْفَرَ عَادَ إِلَى دَارِ الْإِيمَانِ وَلَا يُخْرِجُهُ إِلَى الْكُفْرِ إِلَّا الْجُحُودُ وَالِاسْتِحْلَالُ‌ أَنْ يَقُولَ لِلْحَلَالِ هَذَا حَرَامٌ وَلِلْحَرَامِ هَذَا حَلَالٌ وَدَانَ بِذَلِكَ فَعِنْدَهَا يَكُونُ خَارِجاً مِنَ الْإِسْلَامِ وَالْإِيمَانِ دَاخِلًا فِي الْكُفْرِ وَكَانَ بِمَنْزِلَةِ مَنْ دَخَلَ الْحَرَمَ ثُمَّ دَخَلَ الْكَعْبَةَ وَأَحْدَثَ فِي الْكَعْبَةِ حَدَثاً فَأُخْرِجَ عَنِ الْكَعْبَةِ وَعَنِ الْحَرَمِ فَضُرِبَتْ عُنُقُهُ وَصَارَ إِلَى النَّارِ.
Idan mutum ya aikata wani babban zunubi daga cikin manyan zunubai ko wani ƙaramin zunubi daga cikin saɓo wanda Allah maɗaukakin sarki ya hana, to wannan mutumin ya fita daga cikin imani kuma yanzu baya amsa sunan mai imani, amma yana nan da sunanshi musulmi, to amma idan ya tuba ya yi istigfari, to zai koma cikin muminai, kuma babu abin da zai shigar da shi cikin kafirci har sai ya yi inkarin muslunci ko ya nemi maida halal haram, ya cewa halal wannan haramin ne, kuma ya cewa haram halal kuma ya ɗauki hakan a matsayin addini, to a irin wannan lokacin ne zai fita daga Muslunci da imani, kuma ya shiga cikin kafirci, irin wannan mutumin kamar mutumin da ya shiga Haramin Makka ne sannan sai ya shiga cikin Ka'aba, to yana cikin Ka'aba sai ya yi abin da zai keta huriminta, to sai aka fitar dashi daga Ka'aba sannan aka fitar dashi daga cikin Harami, aka fille kanshi ya tafi zuwa wuta.


(Alkulaini:Al-Kafi, 1407, j2 sh 27-28)


  • Shaik Saduƙ bisa sakamakon da ya samu daga hadisan da suka zo kan wannan maudu'i, ya yi imanin cewa shi imani yana daga ginshiƙai guda uku waɗanda mutum yake tsayuwa a kansu, sune kamar haka: 1 faɗar shi a baki 2 ya zamo ya ɓuɓɓugo daga cikin zuciya 3 aiki da gaɓɓai.[6] bambancin Musulinci da imani shi ne cewa aiki sharaɗi ne na imani.[7] Kazalika Shaik Saduƙ yana ganin cewa, Allah yana da zaɓi kan azabtar da mai aikata zunubi ko kuma ya yafe mi shi, to idan ya yafe mi shi, wannan falala ce, kamar yadda ya zo a aya ta 49 cikin suratul Nisa'i.[8]
  • Shaik Mufid yana ganin Muslunci ya bambanta da imani, saboda Muslinci yafi faɗi,[9] Shaik Mufid baya ganin mai aikata babban zunubi a matsayin mumini kazalika baya ganinshi a matsayin fasiƙi, za a iya kiran shi da musulmi,[10] kazalika ya tafi kan cewa dukkan malaman imamiyya sun tafi kan cewa mai aikata babban zunubi zai iya samun ceto ya tsira daga azaba.[11]
  • Sayyid Murtada yana ganin cewa shi imani a kanshi dalili ne wajan samun lada na har abada, aikata wasu laifuka waɗanda suke sabbaba yin azaba ta wani lokaci, baya hana cancantar mumini ya sami lada na har abada,[12] kamar yadda yake ganin mai aikata babban zunubi a matsayin kafiri, idan ya yi inkarin kasancewa babban zunubi matsayin haramun, amma idan ba haka ba, to shi ba kafiri ba ne.[13]
  • Shaik Ɗusi yana ganin cewa imani gasgatawa ne a cikin zuciya, amma abin da yake gudana a baki ba abin la'akari ba ne daggane da imani,[14] amma su manya zunubai ba sa iya goge imani daga cikin zuciya, mai aikata su zai zama fasiƙi ne kawai.[15] Shi kuma Khajo Nasiri-dini Ɗusi yana ganin azaba dauwamammiya tana tabbata ne kawai ga kafiri, amma mai aikata babban zunubi ya cancanci a bashi lada kan imaninshi, wannan kuma shi ne yake hukunta cewa azabar Allah kan babban zunubi zuwa wani lokaci ne na wucingadi.[16]
  • Allama Hilli yana ƙarfafa maganar Khajo Nasirid-dini da cewa baya ganin mai aikata babban zunubi da aikata fasiƙanci a matsayin mutumin da ya fita daga cikin imani,[17] kuma ya kawo dalili guda biyu kan cewa azabar mai aikata babban zunubi azaba ce ta wucingadi;
  1. Lallai mai aikata babban zunubi ya cancanci lada bisa imaninshi, kuma kazalika ya cancanci azaba saboda aikata babban zunubi, musulmi sun yi ittifaƙi cewa za a fara yin azaba a farko kafin samun lada, to idan ya zama azabarshi ta har abada ce, to fa ba zai sami lada ba, saboda shi lada yana zuwa ne bayan azaba, abu ne mai muni ga Allah ya zama bai sakawa mutum mai imani ba.[18]
  2. Idan azabar mai aikata babban ta zamo ta har abada, to hakan yana hukunta ko tilasta cewa duk wanda ya kasance ya gudanar da rayuwarshi cikin imani, amma a ƙarshan rayuwarshi sai ya aikata zunubi, to zai tabbata a wuta, to wannan kuma abu ne da ba zai yi wu ba saboda muninshi a gurin masu hankali, to saboda haka azabar mai aikata babban laifi ba zata zamo azaba ta har abada ba.[19]

Mabambantan Mahangun Firƙoƙin Ahlus-Sunna

Khawarijawa

Hukuncin kafirta mai aikata babban zunubi abu ne da Khawarijawa suka yi imani a kanshi,[20] wata ƙungiya ta Khawarij mai suna Al'azariƙ ta yi imani da cewa mai aikata babban zunubi Murtaddi ne kuma zai tabbata a Jahannama, kuma bas zai yiyu ba ya zama mai imani ba.[21]

Mu'utazila

Mu'utazila sun yi imani cewa mai aikata babban zunubi ba mumini bane, amma kuma ba kafiri bane,[22] shi ba mumini ba ne kuma ba kafiri bane, shi fasiƙi ne, shi fasiƙanci wani matsayi ne shi ba imani ba kuma ba kafirci ba, wani matsayi ne a tsakanin imani da kafirci.[23] Bisa kafa hujja da Ƙazi Abdul-Jabbar Mu'utazili ya ce lallai mai babban zunubi ta wata fuska shi ba mumini ba ne, saboda shi mumini ya cancanci yabo saboda imaninshi, a lokacin da mai aikata babban zunubi ya cancanci zargi kan zunubi da ya aikata, alhalin yabo da zarge basa haɗuwa guri ɗaya,[24] kuma ta wata fuskar shi ba kafiiri ba ne saboda kafiri yana da wasu hukunce-hukunce da suka keɓanta da shi, kamar cewa shi najasa ne, wanda ita kuma ba ta shafi fasiƙi ba, bisa wannan dalili mai aikata babban zunubi shi ba mumini ba ne kuma ba kafiri ba ne.[25]

Murji'a

Ra'ayin Murji'a ya sha banban da ra'ayin Khawarij kan kafirta mai aikata babban zunubi,[26] Shaik Jafar Subhani yana cewa wannan ƙungiya ta Murji'a ta saɓawa sauran Musulmi kan haƙiƙanin imani wajan aiki,[27] su suna la'akarin imani a wajan aiki yake, bisa aƙidarsu, shi imani gasgata abu ne da zuciya ko da harshe kawai,[28] kuma suka ƙara da cewa shi imani baya ƙaruwa kuma baya raguwa, mai aikata babban zunubi kuma mumini ne na haƙiƙa,[29] saboda wannan imani shi mai aikata babban zunubi ya tuba ko bai tuba ba, ba zai tabbata ba a wuta, ba zai yi wu a yi mishi hukunci da azaba ba.[30]

Ahlul Hadis

Saɓanin Murji'a da Khawariji, su Ahlul-hadis suna la'akarin da cewa shi imani yana iya ƙarfi kuma yana iya rauni,[31] kuma suna la'akari shi imani yana tabbata da magana kuma da aiki,[32] saboda haka suke ganin mai aikata babban zunubi mumini ne amma fasiƙi ne, kuma ba shi da cikakken imani.[33]

Asha'ira

Asha'ira sun yi imani cewa shi imani abu ne na zuciya bashi da wata alaƙa da aiki, duk da cewa shi sharaɗi ne na karɓar aiki nagari,[34] bisa haka ne suke la'akarin cewa mai aikata babban zunubi mumini ne kuma azabar da za a yi mi shi ta zuwa wani lokaci ce, kuma sun ce ba susan azabar da za a yi mishi ba sai dai Allah.[35] Kazalika Maturidiya tana ganin mai aikata babban zunubi ba kafiri ba ne, kawai dai za a azabtar da shi gwargwadon zunubin da ya aikata,[36] Abu Mansur Almaturidi ya yi imani cewa shi imani gasgatawa ne da zuciya, shi kuma kafurci Inkari ne.[37]

Mai Aikata Babban Zunubi A Fiƙihun Shi'a

Bisa fatawar malaman fiƙihun Shi'a, rashin aikata babban zunubi sharaɗi ne ga tabbatuwar adalci ga mutum, idan mutum yana aikata babban zunubi zai zama bashi da adalci.[38] Kazalika shi mai aikata babban zunubi, idan ya zama na zunubin da ya aikata yana da haddi wanda aka ambata a addini, to wajibi ne a yi mishi hukunci, idan bashi da wani Haddi na masamman da aka ambata kanshi, to Hakimush shar'i shi ne wanda zai yi Ta'azir kanshi.[39]

Bayanin kula

  1. ↑ Jafar al-Subhani al-Tabrizi, Bahuth fi al-Milal wa al-Nihal, 1427H, Vol. 5, Page 443.
  2. ↑ Jafar al-Subhani al-Tabrizi, Bahuth fi al-Milal wa al-Nihal, 1427H, Vol. 5, Page 443.
  3. ↑ Jafar al-Subhani al-Tabrizi, Bahuth fi al-Milal wa al-Nihal, 1427H, Vol. 5, Page 443.
  4. ↑ Jafar al-Subhani al-Tabrizi, Bahuth fi al-Milal wa al-Nihal, 1427H, Vol. 5, Page 444.
  5. ↑ Abdul Husayn Dastghib, Al-Dhunub Al-Kabirah, Juzu'i na 1, Shafi na 17.
  6. ↑ Abdul Husayn Dastghib, Al-Dhunub Al-Kabirah, Juzu'i na 1, Shafi na 17.
  7. ↑ Abdul Husayn Dastghib, Al-Dhunub Al-Kabirah, Juzu'i na 1, Shafi na 17.
  8. ↑ Sheikh al-Saduq, I'tiqadat al-Imamiyyah, 1414H, Shafi na 67.
  9. ↑ Sheikh al-Mufid, Silsilat Mu'allafat al-Sheikh al-Mufid, 1414H, Juzu'i na 4 (Awail al-Maqalat), Shafi na 48.
  10. ↑ Sheikh al-Mufid, Silsilat Mu'allafat al-Sheikh al-Mufid, 1414H, Juzu'i na 4 (Awail al-Maqalat), Shafi na 48.
  11. ↑ Sheikh al-Mufid, Silsilat Mu'allafat al-Sheikh al-Mufid, 1414H, Juzu'i na 4 (Awail al-Maqalat), Shafi na 47.
  12. ↑ Sayyid al-Murtada, Rasail al-Sharif al-Murtada, 1405H, Juzu'i na 1, Shafi na 147-148.
  13. ↑ Sayyid al-Murtada, Rasail al-Sharif al-Murtada, 1405H, Juzu'i na 1, Shafi na 155.
  14. ↑ Sheikh al-Tusi, Al-Iqtisad, 1406H, Shafi na 227.
  15. ↑ Sheikh al-Tusi, Al-Iqtisad, 1406H, Shafi na 227-235.
  16. ↑ Al-Khawaja Nasir al-Din al-Tusi, Tajrid al-I'tiqad, 1407H, Shafi na 304.
  17. ↑ Al-Allama al-Hilli, Kashf al-Murad, 1413H, Shafi na 427.
  18. ↑ Al-Allama al-Hilli, Kashf al-Murad, 1413H, Shafi na 414-415.
  19. ↑ Al-Allama al-Hilli, Kashf al-Murad, 1413H, Shafi na 415.
  20. ↑ Abu Hatim al-Razi, Kitab al-Zinah fi al-Kalimat al-Islamiyyah al-Arabiyyah, 1988M, Sashe na 3, Shafi na 282. Abdul Qahir al-Baghdadi, Usul al-Din, 1346H, Shafi na 332. Abdul Qahir al-Baghdadi, Al-Farq Bayn al-Firaq, 1367H, Shafi na 73.Ibn Hazm al-Andalusi, Al-Fasl fi al-Milal wa al-Ahwa' wa al-Nihal, 1317-1320H, Juzu'i na 2, Shafi na 11. Ibn Abi al-Hadid, Sharh Nahj al-Balagha, 1385-1387H, Juzu'i na 8, Shafi na 113.
  21. ↑ Al-Ash'ari, Al-Maqalat wa al-Firaq, 1341 Shamsi, Shafi na 85-86. Abdul Qahir al-Baghdadi, Al-Farq Bayn al-Firaq, 1367H, Shafi na 82-83.Al-Shahrastani, Al-Milal wa al-Nihal, 1415H, Juzu'i na 1, Shafi na 140-141.
  22. ↑ Al-Qadi Abd al-Jabbar, Sharh al-Usul al-Khamsa, 1422H, Shafi na 471.
  23. ↑ Al-Qadi Abd al-Jabbar, Sharh al-Usul al-Khamsa, 1422H, Shafi na 471.
  24. ↑ Al-Qadi Abd al-Jabbar, Sharh al-Usul al-Khamsa, 1422H, Shafi na 471.
  25. ↑ Al-Qadi Abd al-Jabbar, Sharh al-Usul al-Khamsa, 1422H, Shafi na 481.
  26. ↑ Kungiyar Masu Bincike, "Al-Murji'ah", Mawsu'at al-Firaq al-Muntasiba lil-Islam, Juzu'i na 3, Shafi na 16.
  27. ↑ Sheikh Ja'far al-Subhani, Bahuth fi al-Milal wa al-Nihal, 1427H, Juzu'i na 3, Shafi na 110.
  28. ↑ Sheikh Ja'far al-Subhani, Bahuth fi al-Milal wa al-Nihal, 1427H, Juzu'i na 3, Shafi na 110.
  29. ↑ Sheikh Ja'far al-Subhani, Bahuth fi al-Milal wa al-Nihal, 1427H, Juzu'i na 3, Shafi na 110
  30. ↑ Sheikh Ja'far al-Subhani, Bahuth fi al-Milal wa al-Nihal, 1427H, Juzu'i na 3, Shafi. Ibn Uthaymeen, Sharh al-Aqidah al-Wasitiyyah, 1421H, Juzu'i na 2, Shafi na 69
  31. ↑ Sheikh Ja'far al-Subhani al-Tabrizi, Bahuth fi al-Milal wa al-Nihal, Nashr al-Islami, Juzu'i na 1, Shafi na 164.
  32. ↑ Sheikh Ja'far al-Subhani al-Tabrizi, Bahuth fi al-Milal wa al-Nihal, Nashr al-Islami, Juzu'i na 1, Shafi na 164.
  33. ↑ Al-Taftazani, Sharh al-Maqasid, 1422H, Juzu'i na 3, Shafi na 463.
  34. ↑ Al-Jurjani, Sharh al-Mawaqif, 1325H, Juzu'i na 8, Shafi na 324-325.
  35. ↑ Al-Jurjani, Sharh al-Mawaqif, 1325H, Juzu'i na 8, Shafi na 309, 312, da 334
  36. ↑ Abu Mansur al-Maturidi, Al-Tawhid, Dar al-Jami'at al-Misriyya, Shafi na 364.
  37. ↑ Abu Mansur al-Maturidi, Al-Tawhid, Dar al-Jami'at al-Misriyya, Shafi na 380.
  38. ↑ Sheikh al-Ansari, Rasail Fiqhiyyah, 1412H, Shafi na 6-8.Sheikh al-Najafi, Jawahir al-Kalam, 1362 Shamsi, Juzu'i na 41, Shafi na 26
  39. ↑ Sheikh Muhammad Hasan al-Najafi, Jawahir al-Kalam, 1362 Shamsi, Juzu'i na 41, Shafi na 448.

Nassoshi

  • Ibn Abi Al-Hadid, Abdul Hamid bin Hibat Allah, Sharhu Nahj Al-Balagha, bugun Muhammad Abu Al-Fadl Ibrahim, Alkahira, 1387H.
  • Ibn Hazm Al-Andalusi, Ali bin Ahmed, Alfaslu Fil Milali Wal Ahwa'i wan Nihal, Masar, 1317H.
  • Abu Mansur Al-Maturidi, Muhammad bn Muhammad bn Mahmud, Tawhid, Alexandria, Egypt University House, n.d.
  • Abu Hatim Al-Razi, Ahmad bin Hamdan, Kitabuz zina Fil,Kalimat Islamiyya, bugun Abdullah Salloum Al-Samarra’i, Baghdad, 1988 Miladiyya.
  • Al-Ash'ari, Sa'ad bn Abdullah, Al-Maqalat wa al-Firaq, editan Muhammad Jawad Mashkoor, Tehran, Cibiyar wallafe-wallafen Kimiyya, 1341H.
  • Usaimin, Muhammad bn Salih, Sharhu Aqidatil Wastiyya, Saudi Arabia, Ibn Al-Jawzi Wallafar Bugawa da Rarrabawa, Bugu na Shida, 1421H.
  • Al-Wardani, Salih, Mazhabobin Ahlus-Sunnah: jama'atil Mazi wa jama'at Hazir, Qum, Cibiyar Nazarin Rukunan, Bugu na Farko, 1424H.
  • Al-Baghdadi, Abdul Qahir bin Tahir, Usulud-dini, Istanbul, 1346H/1928 Miladiyya.
  • Al-Baghdadi, Abdulqahir bin Tahir, Al-farq bainal firaqi, Muhammad Zahid Al-Kawthari, Alkahira, ya inganta shi, 1367H/1948 Miladiyya.
  • Al-Jurjani, Ali bin Muhammad, Sharhu Mawaqif, editan Muhammad Badar al-Din al-Na’sani al-Halabi, Alkahira, Al-Sa’ada Press, 1325 AH/1907 Miladiyya.
  • Khawaja Nasir al-Din al-Tusi, Muhammad ibn Muhammad, تجريد الاعتقاد، Tehran, ofishin yada labaran Musulunci, 1407H.
  • Dustaghyb, Abdul-Hussein, Az-Zunbul Kabira, Sadr al-Din al-Qabanji, Qum, Mu'assasar Littafin Aljeriya, ya fassara, 1430H.
  • Subhani al-Tabrizi, Ja'afar,بحوث في الملل والنحل،Qom, Islamic Publishing Foundation, n.d.
  • Al-Subhani Al-Tabrizi, Ja’afar, Bincike Kan Addinai da Mazhabobi, Qum, Mu’assasa Imam Al-Sadiq 1427H.
  • Sayyid al-Murtada, Alamul huda, Ali bn al-Husayn.رسائل الشريف المرتضى،‌Qum, darul Alqur'ani, 1405H.
  • Al-Shahrastani, Muhammad bn Abd al-Karim, Al-Milal Wan Nihal, wanda Amir Ali Mahna da Ali Hassan Faour suka buga, Beirut, Dar al-Ma’rifa, 1415 AH/1995 miladiyya.
  • Sheikh Al-Ansari, Murtadha, رسائل فقهية،Qum, Rukunin Tunanin Musulunci, 1412H.
  • Sheikh Al-Saduq, Muhammad bin Ali, اعتقادات الإمامية،‌Qum, Sheikh Al-Mufid, 1414H.
  • Sheikh Al-Saduq, Muhammad bin Ali, الهداية في الأصول و الفروع،Qum, Imam Hadi Foundation, 1418H.
  • Sheikh Al-Tusi, Muhammad bn Al-Hasan, Al-Iqtisad fima yata'allaq Bil Itiqadi, Beirut, Darul Adwaa, 1406H.
  • Sheikh Al-Mufid, Muhammad ibn Muhammad, Sisilatu Muallifat Sheikh Al-Mufid, Beirut, Dar Al-Mufid, 1414H.
  • Allamah al-Hilli, al-Hasan bin Yusuf, كشف المراد في شرح تجريد الاعتقاد،Kungiyar malamai a makarantar hauza ta Qum. Mu’assasa Buga Musulunci, 1413H.
  • Alqali Abduljabbar, Abduljabbar Ibn Ahmad, Sharhin Al-Usulul Khamsa, Beirut, Dar Ihya' al-Turath al-Arabi, 1422H.
  • Al-Kulayni, Muhammad ibn Ya'aqub، الكافي، Tehran, Gidan Littafin Musulunci, 1407H.
  • Ƙungiyar masu bincike, «المرجئة»، Mausu'atul Firaq Almuntasiba Lil Islam, D.M. D.N.D.T.
  • Al-Najfi, Muhammad Hassan, جواهر الكلام في شرح شرائع الإسلام، Beirut, Dar Ihya' al-Turath al-Arabi, 1362H.
Daga "https://ha.wikishia.net/w/index.php?title=Mai_Aikata_Babban_Zunubi&oldid=17779"