Wilayat Ahad Imam Rida (A.S)

Daga wikishia
(an turo daga Mai jiran gado)

Wilayatul ahad ta Imam Rida (A.S), (Larabci: ولاية العهد للإمام الرضا (ع)) magana ce game da naɗa Imam Rida (A.S) da halifa Mamun Abbasi ya yi a matsayin halifa mai jiran gado bayansa, wannan batu yana daga cikin muhimman abubuwa da suka faru a rayuwar Imam Rida a wurin ƴan shi'a. karɓar wannan naɗi da Mamun Abbasi ya yiwa Imam, ƙari kan kasancewar wannan mas'ala ce da ta haifar da cecekuce a tsawon tarihin muslunci, haƙiƙa a mahangar ilimin kalam mas'ala ce mai matuƙar muhimmanci. A cewar Sayyid Jafar Murtada Amili, mai nazari kan tarihin muslunci kuma ɗan shi'a, haƙiƙa akwai riwayoyi mutawatirai da suke nuni da cewa Imam Rida (A.S) bai karɓi wannan naɗin muƙami da Mamun Abbasi ya yi masa ba.

Mamun tun kafin shawarar wilayatul ahad, ya taɓa yiwa Imam tayin halifanci, masana tarihi sun ce babban hadafin Mamun kan wannan shawara shi ne ƙarfafa turakun halifanci da sarautarsa. Sai dai cewa Imam Rida (A.S) ƙari kan watsi da wannan naɗin muƙami daga Mamun ya sa alama tambaya kan halascin halifancin Mamun Abbasi, bayan Imam ya yi watsi da wannan buƙata sai Mamun ya yi masa barazana raba shi da ransa idan bai karɓi wannan muƙami, hakan ya tilasta Imam Rida (A.S) karɓar muƙamin waliyun ahad halifa mai jiran gado bayansa, sai dai cewa tare da hakan Imam bai karɓa ba sai ya gindayawa Mamun sharuɗɗa na cewa ba zai tsoma baki a dukkanin sha'anin hukuma.

ba'arin maunfa da haduffan sarki Mamun daga wannan naɗin muƙami su ne kamar haka: amintuwa daga barazanar hatsarin Imam samuwar Imam Rida (A.S) da kuma sanya idanu kan duk wani motsinsa, kashe wutar bore da tawayen alawiyyawa, amfani da Imam domin samun halascin halifancinsa da gamsar da mutanen garin khurasan, kishiyar wannan magana, wasu ba'ari suna ganin Fadlu ɗan Sahal yan tsara wannan dabara ta naɗa Imam Rida (A.S) waliyul ahad domin amfani da wannan dabara don ya samarwa kansa muƙamin sarkin ƙasar Iran, tare da haka wasu suna cewa Imam Rida (A.S) ya yi amfani da wannan dama cikin hana su cimma muradansu na siyasa.

Bisa umarnin Mamun Abbasi a ƙarshen shekara ta 200 bayan hijira Imam Rida (A.S) ya taso daga madina ya taho garin khurasan, Mamun Abbasi shi ne ya tsara hanyoyin da Imam zai bi har zuwa khurasan don kaucewa biyowa ya garuruwan ƴan shi'a, Imam a kan hanyarsa daga madina zuwa khurasan ya yi bayanin hadis silsilatil az-zahab a garin naishabur , a ranar 1 ga watan ramadan Mamun ya shirya bikin naɗa Imam Rida (A.S) muƙamin wilayatul ahad, cikin wannan tsarin mutane da wakilan hukuma suka yi bai'a ga Imam Rida (A.S) . bayan nan ya sa aka yi huɗubobi da sunan Imam Rida (A.S) aka buga sulalla duk da sunansa.

Tare da shelanta naɗa Imam Rida (A.S) muƙamin waliyul ahad, mutanen misalin Ali ɗan Abi Imran, Abu Yunus da gwaman basra sun nuna rashin amincewarsu kan naɗa Imam Rida (A.S) da wannan muƙami, haka nan mutanen garin bagdad sakamakon ƙarancinsu cikin madafun iko na hukuma sun shiga halin tsorata, lamarin da ya kai su da yin bore har ta kai ga sun yanke shawarar yin bai'a ga Ibrahim ɗan Mahadi, a rahotannin da suka zo daga madogaran shi'a, haƙiƙa Imam Rida (A.S) ya yi amfani da wannan dama cikin amfanar shi'a. ya samu damar isar da saƙo da bayanin ilimin Ahlul-baiti (A.S) ga mutane, ya yi munazarori tare da shuwagabannin mazhabobi daban-daban, a cewar ba'arin masu nazari, ta hanyar muƙamin wilayatul ahad Imam Rida (A.S) ya fara share fagen shi'antar da iraniyawa.

Muhimmancin Wilayatul Ahad Imam Rida Cikin Muslunci

Batun wilayatul ahad ɗin Imam Rida (AS) ɗaya ne daga mas'aloli da aka tashi da bahasi kansu a tarihin muslunci,[1] wadda a mahangar siyasa da mahangar aƙida (cin karonta da ismar Imami)[2] ta kasance tana da matuƙar muhimmanci.[3] zamanin wilayatu ahad ya kasance daga cikin mafi muhimmancin daurar rayuwarsa a fagen siyasa.[4]

A cewar ba'arin masu dandaƙe bincike, cikin wannan lokaci mai matuƙar hatsari a halifancin Mamun, tare da karɓar naɗin wannan muƙami da kuma ayyukan siyasa a wancan lokaci a fakaice haƙiƙa Imam ya samu nasarar shiryar da al'umma da ɗora su kan madaidaiciyar hanya, saboda a wancan lokaci gwamnatin Abbasiyawa ta kasance tana fuskantar matsala ta rashin tabbatuwa sakamakon boren Alawiyyawa da kuma ɓullar ba'arin firƙoƙin ɓata wanda haka ya samar da damar lalacewa da karkacewar al'umma.[5]

Shawarar Wilayatu Ahad

A cewar Abu faraj Isfahani cikin littafin maƙatilulul aɗ-ɗalibin da Shaik Saduƙ cikin Uyunul Akhbarul Ar-Rida (A.S), haƙiƙa wilayatul ahad ta kasance bisa buƙatar sarkin Mamun; saboda lokacin da samu nasara kan ɗan'uwansa Amin ya yi rantsuwa zai miƙa halifanci hannun Imam Rida (A.S),[6] bayan kashe Amin da kuma samun ɗarewa kan karagar mulki da Mamun ya yi, Fadlu ɗan Sahal wazirin Mamun ya tunatar da shi alƙawarin da ɗauka, hakan ne ya sanya shi fara ɗaukar matakai domin samun bakin zare kan wannan batu.[7]

Kishiyar wannan magana, wasu sun tafi kan cewa shawarar naɗa Imam Rida (A.S) muƙamin wilayatul ahad ya fito daga wazirin Mamun watau Fadulu ɗan Sahal.[8] an ce Fadlu ɗan Sahal ya yi amfani da hakan ne matsayin dabara domin samun muƙamin sarkin Iran bayan Imam Rida (A.S),[9] suna ganin cewa umartar Raja'u ɗan Abi Zahhak ɗaya daga cikin dangin Fadlu ɗan Sahal domin ɗauko Imam Rida (A.S) daga madina zuwa marwe, gargaɗin ba'arin ƴan siyasa ga Mamun game da shirin da Fadlu ɗan Sahal yake tsarawa da sauran rahotannin tarihi, shaida ce kan abin da suke da'awa.[10]

Haduffa

Ba'arin turawa masu nazarin muslunci (Orieatialist) da ba'arin marubutan shi'a misalin Hassan Amin, marubuci ɗan ƙasar Labanun, sun tafi kan cewa Mamun cikin naɗa Imam Rida (A.S) muƙamin wilayatu ahad ya kasance tare da tsarkin niyya kuma da gaske yake babu yaudara.[11] sai dai kuma da yawa yawan masu dandaƙe bincike sun yi amanna kan cewa lallai Mamun ya naɗa Imam Rida (A.S) ne bisa waɗannan buƙatu kamar haka:

  • Tsira daga hatsarin Imam da kuma sanya idanu kan motsinsa: sakamakon tsorata da Mamun ya yi daga ayyukan a madina, cikin gayyatar Imam zuwa garin marwe tare da naɗa shi muƙamin wilayatu ahad yana so ne ya kuɓuta daga barazanar da take tunkarar hukumarsa.[12]
  • Kashe wutar boren alawiyyawa: Mamun cikin naɗa Imam muƙamin wilayatu ahad ya yi nasara rufe bakin alawiyyawa; ta yadda bayan naɗa shi wannan muƙami ba ƙara jin wani motsin bore ba (In banda wani motsi da ya ɓulla a ƙasar yaman da a aka kashe wutarsa da gaggawa).[13]
  • ɓata sunan Imam a idon ƴan shi'a: bisa riwayar da Aba Salti ɗaya daga cikin sahabban Imam Rida (A.S) ya naƙalto, ta hanyar naɗa shi wilayatul ahad, Mamun ya so ne ya nunawa ƴan shi'a cewa Imam Rida (A.S) mutum ne mai son duniya, domin ya zubar masa da mutunci da ƙina a idanun ƴan shi'a.[14]
  • Amfani da Imam cikin samarwa mulkinsa halascin shari'a: Mamun ya san cewa Imam Rida (A.S) yana kiran mutane zuwa gare shi, cikin naɗa Imam muƙamin wilayatu ahad yana son jawo mutane zuwa gare shi ta hanyar amfani da Imam domin halascin hukumarsa, domin shi ma mutane su dinga ganinsa matsayin halastaccen halifa.[15]
  • Gamsar da mutanen khurasan: mutanen ganrin khurasan bayan tabbatuwar hukumar bani abbas, sakamakon zaluncin abbasiyawa sun cire duk wani fata da mulkinsu, sun koma wurin Imam Rida (A.S).[16] cikin naɗa Imam wannan muƙami Mamun yana so ya gamsar da su ya samu yardarsu.[17]
  • Gano ƙusoshin ƴan shi'a: ƴan shi'a da suka kasance suna ɓoye kansu, cikin naɗa Imam wannan muƙami za su bayyana kasu su dena rayuwa tare da ɓoye kawukansu, daga ƙarshe zai zama hukumar abbasiyawa duk ta gano su.[18]
  • ƙara ƙarfin gwamnatin Mamun: bani abbas suna yiwa Mamun kallo na wulaƙanci da raini sakamakon kasancewar mahaifiyarsa kuyangar fada da kuma sallama ala'muran hukumarsa zuwa hannun waizirinsa wanda mutum ne ba'iraniye, da wannan dalili ya yanke shawara naɗa wani babban mutum misalin Ali ɗan Musa muƙamin wilayatu ahad zai ƙarfafa matsayinsa.[19]

Ba'arin marubuta sun ambaci wasu dalilai da haduffan daban na Mamun da suka sanya shi naɗa Imam wannan muƙami.[20] Sayyid Jafar Murtada Amili, mai dandaƙe bincike kan tarihi, ya tafi kan cewa tare da la'akari da wasu matsaloli da Mamun yake fuskanta a gwamnatinsa, haƙiƙa zaɓar Imam Rida (A.S) kan muƙamin mai jiran gado alama ce ta kwarewar Mamun a fagen siyasa da kuma fahimtar matsalolin da suka masa barazana.[21] tare da hak, suna cewa haƙiƙa Imam Rida (A.S) tare da siyasoshinsa da matakai da yake ɗauka ya samu nasara hana Mamun cimma manufofinsa da haduffansa.[22]

Minhajin Imam Rida (A.S)

A cewar Sayyid Jafar Murtada Amili, rahotannin da suke nuni kan rashin karɓar muƙamin wilayatul ahad daga ɓangaren Imam Rida (A.S) rahotanni ne mutawatirai.[23] daidai da abin da ya zo a littafin Manaƙib an ambaci cewa, Imam Rida (A.S) ba ba labari kan cewa wannan naɗin da aka yi masa ba zai bada sakamako mai kyawu ba.[24] kan asasin wannan rahoto, bayan karɓar wilayatu ahad, Imam cikin halartar Mamun da waizirinsa Fadlu ɗan Sahal a gabansu ya rubuta takarda kan muƙamin wilayatu ahad, cikin jumlar mas'aloli da ya yi bayani cikin wannan takarda, akwai cewa jafru da jami'atu sun saɓa da muƙamin wilayatu ahad da aka naɗa shi.[25]

Mamun tun gabanin kawo shawarar wilayatu ahad ya taɓa yiwa Imam tayin karɓar halifanci, sai dai kuma Imam yaƙi yarda da tayinsa, yace: “Idan har kai Allah ya bawa halifanci, bai da ce ka bawa wani ba idan kuma ba kai ya bawa ba, ta ƙaƙa za ka yi kyautar abin da ba naka ba?”[26] masu dandaƙe bincike sun yi amanna kan cewa wannan amsa da Imam Rida (A.S) ya bayar ta sanya alamar tambaya kan tushen halascin hukumar Mamun.[27] Sayyid Jafar Murtada ya yi imani kan cewa tun asali Mamun ba da gaske yake ba cikin bijiro da shawarar naɗa Imam muƙamin wilayatu ahad, kaɗai wata dabara ce da ya yi amfani da ita cikin ƙarfafa turakun gwamnatinsa.[28] Fadlu ɗan Sahal shi ma ya yi matuƙar mamaki cikin ganin yadda Mamun zai miƙa halifancinsa ga Imam shi kuma Imam ace yaƙi karɓa, me ya faru haka lamarin halifanci ya samu taɓarɓarewa zuwa haka. [29] Shawarar wilayatu ahad ta fuskanci rashin amincewar Imam Rida (A.S).[30] bayan ganin yadda Imam ya ƙi amincewa da wannan naɗin muƙami sai Mamun ya yi amfani da salon Umar ɗan Khaɗɗab cikin barazana da ya yi ga majalisar shura ta mutum shida wace Umar ya ce a kashe duk wanda ya saɓa, da wannan barazana Mamun ya tilastawa Imam Rida (A.S) karɓar wilayatu ahad.[31] da wannan dalili ne Imam ya zama bashi da wani zaɓi sai karɓar wilayatu ahad; sai dai kuma ya sanya sharaɗi cewa ba zai tsoma bakinsa ba cikin dukkanin sabgogin gwamnati.[32] sai Mamun ya yarda da wannan sharaɗi nasa.[33] kan asasin wata riwaya da Rayyan ɗan Salti ya naƙalto daga Imam Rida (A.S) Mamun ya yiwa Imam barazanar kashe shi idan ya yi watsi da naɗinsa muƙamin wilayat ahad.[34]

Imam Rida (A.S) cikin yunƙurinsa hana Mamun cimma muradansa kan naɗa shi wilayat ahad, a wurare da dama ya ƙalubalanci wannan yunƙuri.[35] daga jumlarsu ayyukan Imam na karya muradan Mamun, za a iya ishara waɗannan wurare kamar haka: umarnin da Imam Rida (A.S) ya bayar na kukan iyalansa lokacin bankwana da garin madina,[36] da bankwana da ƙabarin Annabi,[37] rashin sanya hannun cikin bakiɗayan sabgogin hukuma, sauya cibiyar hukuma zuwa cibiyar yaɗa shi'anci da kuma munazarori tare da shuwagabannin addini da mazhabobi daban-daban.[38]

Tasowa Daga Madina Zuwa Marwa

A rahotan tarikh yaƙubi, bisa umarnin Mamun, Raja'u ɗan Zahhak (dangin Fadlu ɗan Sahal) an umarce shi da ɗauko Imam Rida (A.S) daga garin madina zuwa khurasan,[39] na'am Shaik Mufid shi ya ambaci cewa Isa Jaludi Mamun ya aika ya taho da Imam ba ɗan Zahhak ba.[40] Mamun ya ayyanawa Imam hanyar da zai bi daga madina zuwa khurasan don kaucewa wucewa ta garuruwan ƴan shi'a, saboda yana tsoron haɗuwar Imam da ƴan shi'a.[41] a sirrance ya bada umarni ka da a bari Imam ya wuce ta hanyar garin kufa, a biyo da shi ta hanyar garin basra da khuziztan da farse, sai a tsallako garin naishabur.[42] bayanin hanyoyi da aka biyo shi kamar yadda ya zo a littafin Atlas Shi'a sun kasance kamar haka: madina, naƙra, haujasa, nabaj, hafru abu musa, basra, ahwaz, behbahan, isɗakhar, abarƙuwwe, deheshir, (farasha) yazdi, kharaniƙ, rabaɗ poshte bam, naishabur, ƙadamga, dehesurke, ɗus, sarekhas, marwe.[43] an ce a ƙarshen shekara ta 200 bayan hijira ne ya taso daga madina.[44] suna cewa mafi muhimmanci da ingancin abin da ya faru tuin daga baro madina a kan hanyarsa, shi ne abin da ya faru a garin naishabur a wannan gari ne Imam Rida (A.S) ya zantar da shahararren sanannen hadis silsilatil az-zahab.[45]

Sulallan dinare mai dauke da tambarin wilayat ahad Imam Rida (A.S) da mamun ya sa aka buga shi

Bikin Naɗin Muƙamin Wilayat Ahad

Ranar litinin bakwai[46] ko biya[47] ko kuma dai biyu ga watan ramadan[48] shekara ta 201 bayan hijira Mamun ya nemi mutane su sanya koren tufafi(alama ce ta alawiyyawa),[49] maimakon kalar baƙi da ya kasance alamar abbasiyawa.[50] ya kuma gayyace su zuwa taron bikin yiwa Imam Rida (A.S) bai'a kan muƙamin wilayat ahad, ya kuma aika wannan umarni zuwa sauran yankuna da nahiyoyi.[51]

Bayan nan, ya bada umarnin yin huɗubobi a kan mimbari da sunan Imam Rida (A.S), haka nan ya sa aka buga sulallan dinare da sunan Imam Rida (A.S),[52] Mamun ya kuma aurar da ƴarsa Ummu Habib ga Imam Rida (A.S).[53] haka nan kan asasin wasu rahotanni, Mamun ne ya sanyawa Imam laƙabin Rida (Ar-Rida min ale Muhammad yana nufin wanda ya samu yardarm iyalan Muhammad),[54] sai dai cewa bisa abin da ya zo a riwaya daga Imam Jawad (A.S) haƙiƙa Allah ne ya zaɓawa mahaifinsa laƙabin Ar-Rida.[55]

A wannan bikin naɗi Mamun ya tara wakilai, kwamandojin yaƙi, alƙalai da gama garin mutane domin su yi bai'a ga Imam Rida.[56] Imam Ya sanya bayan hannuwansa gaban fuskarsa sannan tafukansa gaban fuskokin mutanen irin dai salon karɓar bai'ar Annabi,[57] masu huɗuba da mawaƙa sun rera huɗuba da waƙoƙi a wannan taro. ɗaya daga cikin mawaƙa da ake kira da Di'ibal Khuza'i ya samu kyauta daga Imam Rida (A.S) bayan rera masa waƙa.[58] Mamun ya nemi Imam ya tashi ya yi huɗuba ga mutane, sai Imam ya yi ƴar gajeriyar huɗuba.[59]

Hukuncin naɗin wilayat ahad ga Imam ya kasance da rubutun hannun Mamun, ya rubuta tashi kan wata takarda sai shi ma Imam ya yi rubutu kan wannan takarda.[60] Ali ɗan Isa Irbili, marubucin littafin Kashful Al-gumma a shekara ta 670 bayan hijira ya yi ido biyu da takardar alƙawari naɗin muƙamin wilayat ahad da Mamun ya rubuta da hannunsa, bayan ganinta sai ya sanya ta cikin littafinsa na Kashful Al-gumma.[61]

Ƙin Amincewa Da Naɗa Imam Rida Wilayat Ahad

Bisa rahotan yaƙubi, Isma'il ɗan Jafar ɗan Sulaiman gwamnan Mamun a garin basra, bai yi bai'a ga Imam Rida (A.S) ba, sai Mamun a sirrance ya aika masa da Isa ɗan Yazid Jaludi da jin haka sai ya gudu daga basra.[62] ya rubuta cewa ya umarci Isa ɗan Yazid Jaludi ya kai hukunci bai'a garin makka.[63] sai ya shiga makka da koren kyalle ya karɓowa Imam Rida (A.S) daga hannun mutane.[64] Shaik Saduƙ ya bada rahoto cewa daga baya Isa Jaludi ya koma cikin masu tsananin adawa da naɗa Imam Rida (A.S) muƙamin wilayat ahad, sakamakon yaƙi yin bai'a ga Imam Rida (A.S) Mamun ya wurga kurkuku.[65] Ali ɗan Abi Imran da Abu Yunus suma suna cikin sauran mutane da suka yi adawa da naɗa Imam Rida (A.S) wilayat ahad.[66]

Saƙonni

Ba'arin saƙonni da suka biyo bayan wilayat ahad su ne kamar haka:

Boren mutanen bagdad: mutanen bagdad da suka kasance suna tsoron raguwar samuwarsu a cikin hukuma, basu karɓi wilayat ahad ta Imam Rida ba, sun yi bore har ta kai ga sai da suka kori gwaman Mamun daga garin bagdad sannan suka yiwa Ibrahim ɗan Mahadi bai'a.[67]

  • Bai'ar ba'arin alawiyyawa ga Mamun: duk da cewa naɗa Imam Rida bai iya kusanto da dukkanin ƴan shi'a ga Mamun, amma tare da haka an samu wasu da suka yarda da Mamun suka yi masa bai'a.[68]
  • Amfanar Imam daga wannan muƙami: duk da cewa Imam bai gamsu da wannan naɗin muƙami ba, bai karɓa sai bayan tilasta shi da Mamun ya yi, tare da haka ya yi amfani da wannan muƙami matsayi wata dama cikin yaɗa ilimi da shi'anci da bayanin wasu abubuwa a bayyane da a da can bai ia gayawa kowa sai waɗanda sai sahabbansa, haka nan ya samu damar yin munazara tare da malaman mazhabobi daban-daban.[69]
  • Sharar fage kan shi'antar da mutanen Iran: a cewar Sayyid Ali Akbar ƙarashi marubucin tafsiru ahsanul al-hadis, haƙiƙa wilayat ahad ta Imam Rida (A.S) ta kasance sharar fage da samar da yanayin shi'antar da iraniyawa, saboda samuwar Imam Rida a Iran ya sanya sharifai iraniyawa zuwa ƙasar Iran su zauna tare da yaɗa mazhabar shi'anci.[70]
Hotan bangon littafin "Imam Rida (A.S) Mamun Wa Welayat Ahadi" Na Sayyid Gani Iftikari

Nazari

An wallafa litattafai masu zaman kansu game da wilayat ahad Imam Rida (A.S), ba'arinsu su ne kamar haka:

  • Imam Rida (A.S), Mamun wa Maudu'u Wilayat Ahad, na Sayyid Gani Iftikari: marubucin wannan littafi bayan bincike daurar zamanin wilayat ahad Imam Rida, ya yi bahasi kan yanayin siyasa da zamantakewa a lokacin halifancin bani abbas tun kafin zuwan Mamun karagar mulki.[71] cibiyar Intisharar ta fitar da wannan littafi a shekarar 2019 miladi littafi ne da yake ɗauke da shafuka 152.[72]
  • Wilayat Ahadi Imam Rida (A.S). na Muhammad Murtazawi: marubucin wannan littafi ya yi iya ƙoƙarinsa cikin bayyana ɓoyayyar manufa Mamun cikin wannan naɗin muƙami da kuma raddin Imam Rida kan abubuwa da suka faru tare da jingina da dalili da hujjojin tarihi.[73] an buga wannan littafi bugu na biyu a shekarar 2007 ƙarƙashin cibiyar bunyad pajuhesh islami cikin shafi 127.[74]
  • Negahi be zindagi wa wilyati ahadi Imam Rida (A.S) tare da Muhammad Ali Amin: bahasosin wannan littafi sun kasance cikin fasalai guda uku.[75]cibiyar intisharat ta buga wannan littafi a shekarar 1395 shamsi.[76]

Bayanin kula

  1. ↑ Al-Duri, Asr Al-Abasi al-Awwal, 1997, shafi na 161.
  2. ↑ Syed Morteza, Tanzieh Al-Anbia (AS), 1377, shafi na 179; Sheikh Tusi, Talkhis al-Shafi, 1382, juzu'i na 4, shafi na 206.
  3. ↑ Baghestani, " Imam Al-Reza, (wilayat ahadi)", shafi na 83
  4. ↑ Jafarian, Hayat Fikri wa Siyasi Imaman Shi'e (A.S), 1381H, shafi 430; Eftekhari, Imam Reza (a.s), Ma’mun wa Mawdoo’ Walayahtahdi, 1398 AH, shafi na 104.
  5. ↑ Akbari, da Barati, "Nakshe Imam Riza (a.s.) dar wahdat dini wa Insijami Islami dar asr Abbasi", shafi na 45
  6. ↑ Abul Faraj Esfahani, Muqatil al-Talbeyin, Dar al-Marifah, shafi na 454; Sheikh Sadouq, Akhbar al-Reza (a.s.), 1378 AH, Juzu'i na 2, shafi na 166.
  7. ↑ Beyhaqi, Tarikh Beyhaqi, 1374, juzu'i na 3, shafi na 190.
  8. ↑ Sheikh Sadouq, A=Uyun Akhbar al-Reza (AS), 1378 AH, Juzu'i na 2, shafi na 165; Al-Duri, Asr Al-Abasi al-Awwal, 1997, shafi na 162.
  9. ↑ Jahshayari, Alwuzara'u wal Al-kuttab, 1408H, shafi na 203.
  10. ↑ Al-Duri, Asr Al-Abasi al-Awwal, 1997, shafi na 162.
  11. ↑ Fawzi, Buhus fi Tarikh Abbasi, 1977 AD, shafi 135; Amin, Al-Rida, Al-Ma’mun, welayat ahadi, 1995 AD, shafi na 123-126.
  12. ↑ Sheikh Saduq, Uyun Akhbar al-Rida (A.S), 1378 AH, juzu'i na 2, shafi na 170
  13. ↑ Ameli, Al-Hayat al-Siyasiya lil Imam al-Reza (a.s.), 1403H, shafi na 226.
  14. ↑ Sheikh Sadouq, Uyoun Akhbar Al-Reza (AS), 1378 AH, Juzu'i na 2, shafi na 239.
  15. ↑ Sheikh Sadouq, Uyoun Akhbar al-Reza (AS), 1378 AH, Juzu'i na 2, shafi na 170.
  16. ↑ Al-Duri, Asr Al-Abasi al-Awwal, 1997, shafi na 163.
  17. ↑ Al-Duri, Asr Al-Abasi al-Awwal, 1997, shafi na 163.
  18. ↑ Qurashi, Hayat al-Imam al-Reza (a.s.), 1372, juzu'i na 2, shafi na 283.
  19. ↑ Qurashi, Hayat al-Imam al-Reza (a.s.), 1372, juzu'i na 2, shafi na 282.
  20. ↑ Ameli, Al-Hayat al-Siyasiya lil Imam Al-Reza (AS), 1403 AH, shafi na 254-260.
  21. ↑ Ameli, Al-Hayat al-Siyasiya lil Imam al-Reza (a.s.), 1403H, shafi na 207.
  22. ↑ Eftekhari, Imam Reza (a.s), Ma’mun wa Mawdoo’ Walayahtahdi, 1398 AH, shafi na 104.
  23. ↑ Ameli, Al-Hayat al-Siyasiyi lil Imam al-Reza (a.s.), 1416H, shafi na 286.
  24. ↑ Ibnshahr Ashub, al-Manaqib, 1379H, juzu'i na 4, shafi na 365.
  25. ↑ Ibnshahr Ashub, al-Manaqib, 1379H, juzu'i na 4, shafi na 365.
  26. ↑ Sheikh Sadouq, Amali, 1376, shafi na 69.
  27. ↑ Darakhsheh, Hosseini Faiq, “Sireh Siyasi Imam Riza (a.s) dar Burkhurd ba hukumat jur,” shafi na 21.
  28. ↑ Ameli, Al-Hayat al-Siyasiya lil Imam al-Reza (a.s.), 1416H, shafi na 286.
  29. ↑ Sheikh Mufid, Al-irshad, 1413 AH, juzu'i na 2, shafi na 260; Sheikh Sadouq, uyoun Akhbar al-Reza (AS), 1378 AH, Juzu'i na 2, shafi na 141.
  30. ↑ Sheikh Mofid, Al-Irshad, 1413 Hijira, juzu'i na 2, shafi na 259.
  31. ↑ Sheikh Mofid, Al-Irshad, 1413 Hijira, juzu'i na 2, shafi na 259.
  32. ↑ Kulayni, Al-Kafi, 1407 AH, juzu'i na 1, shafi 489.
  33. ↑ Kulayni, Al-Kafi, 1407 AH, juzu'i na 1, shafi 489.
  34. ↑ Sheikh Saduq, Illal al-Shara’i’, 1385H, juzu’i na 1, shafi na 239.
  35. ↑ Amini, Negahebeh Zandaghi wa welayat ahadi Imam Riza, 1395 AH, shafi na 102-103.
  36. ↑ Masoudi, Isbatul Wasiyya, 1426 BC, shafi na 211.
  37. ↑ Sheikh Saduq, Uyun Akhbar al-Rida (A.S), 1378 AH, juzu'i na 2, shafi na 217.
  38. ↑ Amini, Negahebeh Zandaghi wa welayat ahadi Imam Riza, 1395 AH, shafi na 102-103-106
  39. ↑ Yaqubi, Tarikh Yaqubi, Dar Sader, juzu'i na 2, shafi na 448.
  40. ↑ Sheikh Mufid, Al-Irshad, 1413 BC, juzu'i na 2, shafi na 259.
  41. ↑ Mutahari, Majmu Athar, 1381 AH, juzu'i na 18, shafi na 124.
  42. ↑ Mutahari, Majmu Athar, 1381 AH, juzu'i na 18, shafi na 124.
  43. ↑ Jafarian, Atlas Shi'a, 2015 AD, shafi na 102.
  44. ↑ Nobakhti, Feraqush al-Shia, 1404 AH, shafi 87; Ash'ari Qomi, al-Maqalat wa al-Feraq, 2013, shafi na 95.
  45. ↑ Fadlallah, Tahlili az Zindghani Imam Riza, 1377 AH, shafi 133.
  46. ↑ Yaqubi, Tarikh Yaqubi, Dar Sader, juzu'i na 2, shafi na 448.
  47. ↑ Sheikh Saduq, Uyun Akhbar al-Rida (a.s), 1378 AH, juzu'i na 2, shafi na 245.
  48. ↑ Tabari, Tarikh Tabari, 1387H, juzu’i na 8, shafi na 554.
  49. ↑ Irfan Menesh,Jogirafiyayi tarikhi hijirat Imam Riza, 1374, shafi na 168.
  50. ↑ Irfan Menesh,Jogirafiyayi tarikhi hijirat Imam Riza, 1374, shafi na 168.
  51. ↑ Yaqoubi, Tarikh Al-Yaqoubi, Dar Sadir, juzu'i na 2, shafi na 448.
  52. ↑ Yaqoubi, Tarikh Al-Yaqoubi, Dar Sadir, juzu'i na 2, shafi na 448.
  53. ↑ Sheikh Sadouq, Uyoun Akhbar al-Reza (A.S), 1378 AH, juzu'i na 2, shafi na 147.
  54. ↑ Sheikh Mufid, Al-Irshad, 1413 BC, juzu'i na 2, shafi na 261; Ibn Shahr Ashub, Al-Manaqib, 1379H, juzu'i na 4, shafi na 363.
  55. ↑ Sheikh Saduq, Uyun Akhbar al-Rida (a.s), 1378 AH, juzu'i na 1, shafi na 13.
  56. ↑ Sheikh Mufid, Al-Irshad, 1413 BC, juzu'i na 2, shafi na 261.
  57. ↑ Abu al-Faraj Isfahani, Muqatil al-Talibeen, Dar al-Ma’rifah, shafi na 455; Sheikh Mufid, Al-Irshad, 1413 BC, juzu'i na 2, shafi na 261.
  58. ↑ Sheikh Mufid, Al-Irshad, 1413 BC, juzu'i na 2, shafi na 263.
  59. ↑ Sheikh Mufid, Al-Irshad, 1413 BC, juzu'i na 2, shafi na 263.
  60. ↑ Irbili, Kashf Al-Ghummah, 1381 BC, juzu'i na 2, shafi na 333.
  61. ↑ Irbili, Kashf Al-Ghummah, 1381 BC, juzu'i na 2, shafi na 333.
  62. ↑ Yaqoubi, Tarikh Al-Yaqoubi, Dar Sadir, juzu'i na 2, shafi na 448-449.
  63. ↑ Yaqoubi, Tarikh Al-Yaqoubi, Dar Sadir, juzu'i na 2, shafi na 449.
  64. ↑ Yaqoubi, Tarikh Al-Yaqoubi, Dar Sadir, juzu'i na 2, shafi na 449.
  65. ↑ Sheikh Sadouq, Ayoun Akhbar al-Reza (AS), 1378 AH, Juzu'i na 2, shafi na 150
  66. ↑ Sheikh Sadouq, Ayoun Akhbar al-Reza (AS), 1378 AH, Juzu'i na 2, shafi na 150
  67. ↑ Yaqoubi, Tarikh Al-Yaqoubi, Dar Sadir, juzu'i na 2, shafi na 450.
  68. ↑ Al-Duri, Asr Al-Abasi al-Awwal, 1997, shafi na 163-164.
  69. ↑ Rafi'i, Rayuwar Imam Riza (AS), Pajuheshkede Tahkikat Islami, shafi na 198-199.
  70. ↑ Qureshi, Khandan Wahayi, 1386 AH, shafi 585-586.
  71. ↑ Eftekhari, Imam Reza (a.s), Ma’mun wa Mawdoo’ Walayahtahdi, 1398H.
  72. ↑ Eftekhari, Imam Reza (a.s), Ma’mun wa Mawdoo’ Walayahtahdi, 1398H.
  73. ↑ Mortazavi, Welayat ahadi Imam Riza (a.s.), 2006, shafi na 9.
  74. ↑ Mortazavi, Welayat ahadi Imam Riza (a.s.), 2006, shafi na 9.
  75. ↑ Amini, Nākāhi bi-Zindi walAyat ahadi Imām Reza, 1395 AH.
  76. ↑ Amini, Nākāhi bi-Zindi walAyat ahadi Imām Reza, 1395 AH.

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