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Mu'ujiza

Daga wikishia
Aƙidun Shi'a
‌Sanin Allah
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ImamanImam Ali • Imam Hassan • Imam Husaini • Imam Sajjad • Imam Baƙir • Imam Sadiƙ • Imam Kazim • Imam Rida • Imam Jawad • Imam Hadi • Imam Askari • Imam Mahadi
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Mu'ujiza (Larabci: المعجزة) ita ce wani abu wanda ya saɓa da al'ada, ana kawo mu'ujiza ne domin tabbatar da Annabta, kuma ana kawo ta ne tare da ƙalubalantar mutane, kuma dole ne ya zamo mutane sun kasa amsa wannan ƙalubale daga Annabawa, kuma dole ya zamo a aikace annabin da yake kira ya zamo daga Allah yake, kuma yana da alaƙa da Allah.

Malaman Aƙida na shi'a sun yi imani cewa, babu karo tsakanin mu'ujiza da asalin al'adar yadda abubuwa suke faruwa, ita mu'ujiza wani abu ne da yake faruwa wanada ya saɓawa al'ada da abin da mutane suka saba gani, amma hakan na faruwa ne tare da illa da sababi, kuma illar ko ta zama ba ta saɓawa al'ada ba ko kuma ta saɓawa al'adar yadda abubuwa suke faruwa ko haka ta faro ta hanyar haɗa al'ada da kuma abin da ya saɓawa al'ada.

Mu'ujizozi da yawa da suka faro a hannun Annabawa an ambace su a cikin kur'ani mai girma, ko wace tana dace da lokacin annabin da ya zo da ita, wasu sun zo da abin da za a iya gani kuma a taɓa, wasu kuma sun zo da abin da hankali zai fahimta, daga cikin fitattun mu'ujizozin Annabawa, akwai Taguwar Annabi Salihu, shi kuma annabi Isa ya raya matattu, sandar Musa kuma ta zama maciji, wuta kuma ta yi sanyi ga Annabi Ibrahim (A.S), Kur'ani kuma na Annabi Muhammad (S.A.W)

Ma'anar Mu'ujiza

Mu'ujiza aiki ne wanda mutane suke kasa yin irin shi,[1] amma a Isɗilahi na addini da na aƙida ana kiran mu'ujiza ga duk abin da ya saɓawa al'ada kuma yana haɗe da da'awar Annabta da kuma ƙalubalantar mutane daga su Annabawan, kuma mutane ba su isa su kawo irin shi ba.[2]

Amma ma'anar mu'ujiza a dunƙule, ita ce yin abin da ya saɓawa al'ada, wanda ya ke faruwa da izinin Allah na masamman, domin tabbatar da matsayin Allah mai tsarki, kazalika domin tabbatar da Annabta da imamanci, saboda haka ne duk wani abu da ya saɓawa al'ada da imamai suke yi domin tabbatar da imamanci ake kiranshi da mu'ujiza.[3]

Bambanci Tsakanin mu'ujiza Da Irhas

Tushen Ƙasida: Irhas

Irhas abu ne da ya saɓawa al'ada wanda Annabi ke yi kafin aiko shi domin sharar fagen shelanta Annabta,[4] amma mu'ujiza tana tare da ƙalubale da kuma da'awar Annabta.[5]

Bambanci Tsakanin Mu'ujiza Da Karama

Tushen Ƙasida: Karama

Karama yana nufin yin wani abu da ya saɓawa al'ada wanda waliyyan Allah suke yi ba tare da da'awar Annabta ba, ɗaya daga cikin sharuɗɗa mu'ujiza shi ne ta saɓawa al'ada kuma tana kasancewa tare da da'awar Annabta, ko kuma domin tabbatar da wani muƙami na Allah kamar imamanci.[6]

Bambanci Tsakanin Mu'ujiza Da Sihiri

Akwai banbanci tsakanin mu'ujizi da Sihiri da wasu abubuwa da suak yi kama da su,suna da banbanci ta fuska da yawa:

  1. Ita mu'ujiza ba koyanta ake ba, saboda haka duk wanda ya zo da wata mu'ujiza ba koya ya yi ba kafin nan, amma tsafi da rufa-ido koyansu ake yi da yi a aikace har mutum ya kware.
  2. Duk mutumin da ba Annabi ba, ba zai iya zuwa da mu'ujiza ba, saboda ita mu'ujiza ta samo asali ne daga ƙudirar Allah marar iyaka, amma tsafi da rufa-ido da ire-irensu da irin abin da waɗanda suka sami huro suke yi za a iya yin irinshi, sakamakon suna gangarowa ne daga mutum, shi kuma ƙudirarshi tana da iyaka.
  3. Ƙalubale; duk wanda ya ke zuwa da mu'ujiza yana ƙalubalantar sauran mutane da su kawo irin abin da ya zo da shi, a dai-dai lokacin da masu sihiri da waɗanda suka koyi duk abin da ya yi kama da shi, ba sa ƙalubalantar mutane kan cewa su zo da irinshi, sakamakon akwai yiwuwar wani ya zo da irinshi.
  4. Rashin iyaka; ita mu'ujiza ba ta da iyaka da wata kala ta masamman, ita mu'ujiza iri-iri ce, shi ya sa babu wani abu da za ace shi ne kaɗai irin mu'ujizar da Annabawa suke zuwa da ita, amma abin da mai sihiri ya ke zuwa da shi yana da iyaka.[7]
  5. Haƙiƙa masu sihiri ba sa ganin tsira kwatakwata, kuma ba sa yin tsafi sai dan kuɗi da muƙami da abin da za su samu, a dai-dai lokacin da hadafin Annabawa shi ne gyara mutane da al'umma ta ko wace fuska da bangare daga zahiri da ma'anawiyya
  6. Haƙiƙa masu sihiri bi sa hukuncin aikinsu wanda yake shi ɓata ne, suna amfani da damarsu ne da kuma tinani kan ribar da za su samu ta hanyar yaudarar mutane, amma mutane za su iya gano su ta hanyar ayyukansu. Amma su Annabawa mutane ne da suke neman gaskiya, masu kwaɗayin mutane su shiriya, kuma suna da tsarki, suna da hadafinsu kuma abin duniya baya ruɗarsu.[8]

Akwai banbanci Tsakanin Mu'ujiza Da Baiwa

Akwai banbanci da yawa tsakanin mu'ujizar Annabawa da kwarewar masu kwarewa:

  • Ita mu'ujiza a asali ba abu ne da mutum zai iya kawowa ba, amma ita baiwa abu ne da za'a iya samin mutuman da ya ke da irin da wani mai baiwar ya ke da shi kuma zai iya fito-na-fito da shi.
  • Kodayaushe abin da ‘yan baiwa suke yi yana da iyaka, misali wani ɗan baiwa ne a Adabi, wani kuma a lissafi, wani kuma a Sana'a, amma mu'ujizar Annabawa ba ta da iyaka.
  • Su ‘yan baiwa suna yin abin da suka sani ne, ba abin da mutane suke so ba, a lokacin da wasu mu'ujizozi (waɗanda mutane suka so a kawo) sun gudana ne sakamakon buƙatar mutane, (amma ga mutane da suke neman shiriya, ba waɗanda suka san shiriya ba kuma suka ƙi binta ba.)
  • Sau da yawa abin da ya ke sa ‘yan baiwa su ci gaba shi ne baiwar da Allah ya yi musu a tare da su ta hanyar koya da samun horo, ba za su iya komai ba sai ci nazari, saɓanin Annabawa.[9]

Kalmar Mu'ujiza A Cikin Kur'ani

Kalmar mu'ujiza da waɗanda aka ciro daga asalin kalmar sun zo a cikin Kur'ani sau 26, domin nuna gazawa da rashin ƙudira,[10] amma duk wannan adadin mai yawa babu ma'anar mu'ujiza a Isɗilahi. Amma wasu kalmomi sun zo a cikin kur'ani suna nuni kan ma'anar mu'ujiza a Isɗilahi,[11] kalmomin sune Bayyina,[12] Aya[13] Burhan,[14] Sulɗan[15] Basira,[16] Ajab.[17]

Sharuɗɗan Mu'ujiza

Akwai wasu sharuɗɗa na mu'ujiza a cikin litattafai na Aƙida ga su kamar haka:

  • Ya zama mu'ujiza ta saɓawa al'ada da saɓawa yadda mutane suka saba.
  • Wanda ya zo da mu'ujiza ya zamo ya yi da'awar Annabta ko kuma wani muƙami na Allah kamar Imamanci, bisa haka abubuwan da suka saɓawa al'ada na Annabawa ko imamai, wanda a lokacin yin shi ba su yi da'awar Annabta ba ko imamanci ba a kiransu mu'ujiza.
  • Dole ne ya zama mu'ujiza ta dace da maganar mai iƙirarin Annabta, misali idan mai da'awar Annabta ya yi mu'ujiza ta hanyar habɓaka da ƙara ruwan rijiya, amma aikinshi sai ya zama sababin ƙafewar ruwanta, kamar yadda Musailama ya yi, to wannan ba mu'ujiza ba ce.
  • Ya kamata mu'ujizar mai iƙirari Annabta ta zamo domin ƙalubalantar mutane da buƙatar kawo irinta.
  • Kuma ya zamo babu wanda zai iya kawo irinta, babu bambanci mutum ya bayyana gazawarshi tin daga farko ko kuma sai da ya yi ƙoƙari bai nasara ba.[18]

Raba-raben Mu'ujiza

Wasu masu tinani suna ganin mu'ujizar Annabawa ta rabu gida biyu:

  • Mu'ujiza da za'a iya gani ko taɓawa: kamar Taguwar Annabi Salihu, da ruwan Ɗufan na Annabi Nuhu, Sandar Annabi Musa da raya matattu da Annabi Isa ya yi.
  • Mu'ujizar ta hankali ya ke riska da fahimta: Irin wannan mu'ujizar ba za a iya ganinta da ido ba ko a taɓa ta ba, irin wannan mu'ujizar tana magana da hankali ne, daga cikin abin da ya keɓanta da irin wannan mu'ujizar akwai wanzuwa da gamewa, wato tana da faɗi, kamar mu'ujizar Annabi Muhammad ta Kur'ani.[19]

Manufa Da Hadafin Yin Mu'ujiza

Hadafin mu'ujiza shi ne tabbatar da Annabta ko imamanci, saboda ta hanyarta mutane za su yi imani da Annabawa kuma su bi umarninsu da suke isar musu domin samin tsira.[20]

Fitattun Malaman Aƙida suna ganin cewa,[21] bawa mai da'awaar Annabta mu'ujiza yana faruwa ne domin ƙarfara mutumin a aikace da kuma cewa lalle shi Allah ne ya turo shi, saboda lokacin da mutum ya ke da'awar cewa shi Annabi ne, kuma lokacin tattaunawa yana cewa: (ya Allah indai akwai gaskiya kan abin da nake kira, to ka ƙarfafeni da wani abu da ya saɓa da al'ada a matsayin mu'ujiza) kuma sai hakan ta faru, to zamu ce lalle wannan mutumin Allah ya yarda da abin da ya ke da'awa kuma ya ƙarfafe shi, kamar sarki ne yana tura ɗan aike tare da Hatiminshi (Stamp) kuma wasiƙa da ya rubuta da hannushi ko wata alama da take nuna cewa daga sarki yake kuma shi ne ya turo shi.[22]

Wasu masu bincike sun ce ita mu'ujiza tana tabbatar da cewa koyarwar Annabi gaskiya ce, bayan haka kuma zai bayyana cewa Annabin yana da alaƙa da Allah, kuma zamu fahimci cewa abin da Annabi ya zo da shi wahayi ne daga Allah kuma daga ilimin Allah wanda baya kuskure.[23]

Wasu masu tinanin musulmi da kirista suna ganin cewa zai yi wu ayi amfani da mu'ujiza wajan tabbatar da samuwar Allah,[24] amma wannan maganar ta saɓawa abin da ya shahara, saboda ita mu'ujiza ta taƙaita ne kan tabbatar da Annabta da imamanci.[25]

Mu'ujiza da Dokar Illa

Mu'ujiza abu ne da ya saɓawa al'ada, amma yana da illa da sababi, illar mu'ujiza ko ta zama kamar yadda abu yake faruwa a al'ada ko ya saɓawa al'ada, ko duk biyun su haɗu su zamo mu'ujiza, mu'ujiza ba ta rusa dokar illar yadda abubuwa suke faruwa, ita mu'ujiza tana karya al'adar abin da mutane suka sani ne da yadda ya ke gudana, kamar abin da ya faru da sandar Musa ya yin da ta zama macijiya, to a nan an karya al'adar yadda mutane suka sani idan za a haifi maciji, ta hanyar bi daki-daki a sannu-sannu saduwa daga saduwa bayan kuma sai yin kwai, sai kuma kyankyasa a haifi maciji.[26]

Mu'ujiza Aikin Allah Ne Ko Na Annabawa

Asha'ira saboda imaninsu da aƙidarsu da ta keɓanta da su, suna ganin Allah shi kaɗai ne ya ke yin mu'ujiza a haƙiƙa, saboda haka suka ce mu'ujiza aikin Allah ne ba na Annabawa ba,[27] kazalika wasu malaman aƙida ‘yan shi'a imamiyya suna ganin Allah ne yake yin mu'ujiza, domin suna ganin idan ba Allah ba ne ya ke yin mu'ujiza, to Annabi ba zai zama mai gaskiya kan abin da ya ke kira ba, cewa Allah ya saukar mishi da wahayi.[28] tabbas waɗanda suke ganin cewa mu'ujiza daga Allah take (Ba daga Annabawa ba) suna dogaro da wasu ayoyin kur'ani, kamar aya ta 19 zuwa 23 cikin suratu Ɗaha, Allah ya jingina mu'ujiza cewa daga gare shi take.[29]

Da yawa daga cikin malaman falsafa da wasu malaman aƙida na shi'a imamiyya ba sa ganin cewa mu'ujiza aikin Allah ne kaitsaye kuma da gaggawa, suna ganin hakan abu ne da ba zai yi wu ba ta fuskar hankali, kazalika wasu Nassosi na addini suna jingina mu'ujiza da cewa aikin Annabawa ne, kamar Aya ta 49 cikin suratu Alu Imran ko aya ta 38 cikin suratul Ra'ad, amma hakan na faruwa ne da izinin Allah, sakamakon ƙarfin ruhin Annabawa.[30]

Wasu masu bincike suna ganin cewa Allah a wasu lokuta yana samar da mu'ujiza ta hanyar wasu abubuwa masu zaman kansu waɗanda ba Annabawa ba, kamar Mala'ika ko amfani da wasu illoli na ɗabi'a waɗanda ba a sani ba, a wasu lokuta kuma Allah yana samar da mu'ujiza ta hanyar wani ƙarfi ko ta hanyar izinin da Allah ya bawa Annabawa.[31]

Bambanci Tsakanin Mu'ujizozin Annabawa

Akwai wasu ayoyi a cikin kur'ani da suka keɓanta da mu'ujizar Annabawa:

  • Mu'ujizar Annabi Ibrahim (A.S) ita ce sanyyaya wuta lokacin da aka jefa shi a cikin,[32] raya tsuntsaye bayan gutsittsira su zuwa gunduwa-gunduwa.[33]
  • Mu'jizar Annabi Musa (A.S) ita ce sandarshi da ta zama babbar macijiya, ruwan Ɗufana, kwarin Fari, Jini da Fari da rashun kayan marmari,[34] da raba teku gida biyu da tsallakar da Banu Isra'ila,[35] da fasowar idon ruwa goma sha biyu daga ƙasa,[36] da kuma raya mutumin da aka kashe[37] da yin inuwa da gajimare,[38] da ɗaga dutsen ɗur saman kawukan Banu Isra'ila.[39]
  • Mu;ujizar Annabi Isa (A.S) ita ce raya matattu, da warkar da makafi da kutare, da bawa mutane labarin kayan abincin da suka ɓoye a gidajansu, da yin mutum-mutumi ko ‘yar tsana daga Laka kuma ya hura rai gareta sai ta zama tsintsu, amma da izinin Allah.[40]
  • Mu'ujizar Annabi Muhammad (S.A.W) ita ce Kur'ani[41] da dawowar rana bayan faɗuwar ta[42] da kuma rabewar wata gida biyu.[43]

Wannan saɓani na mu'ujizozin Annabawa ya faru ne, sakamakon bambanci lokaci da gurin da Annabawa suka bayyana da rayuwa a cikin al'umma mabambanta, amma ta hanyar mu'ujiza ne ake kafawa mutane hujja da kwararru a wasu fili a ko wani lokaci, kuma zai zamo mutane sun sallamawa abin da Annabawa suka zo da shi na mu'ujiza da kuma yarda da cewa babu wani mutum da zai iya yin irin shi.[44]

Ya zo a cikin wata riwaya da Yaƙubi ya naƙalto daga Imam Sadiƙ (A.S) cewa; Allah bai turo wani Annabi ba face sai ya zo da abin da zai gagari mutane, Allah ya turo Musa ɗan Imran zuwa ga mutane da tsafi ne yafi komai yaɗuwa a cikinsu, sai ya ba shi abin da yafi ƙarfin tsafinsu, kamar sanda da Farin hannu da darewar koge gida biyu da sauransu, kuma ya aiko Dawud a lokacin da abin da ya fi yaɗuwa a cikin mutane shi ne son gine-gine da hatimai da abubuwa masu ban mamaki sai Allah ya hore mishi iska da Aljannu yake juya su kamar yadda yake so, ya turo Isa a lokacin da abin da yafi yaɗuwa a cikin mutananshi shi ne likitanci, sai Allah ya bashi raya matattu da warkar da Makafi da kutare, sai Allah ya aiko da Annabi Muhammad (S.A.W) a lokacin da abin da ya fi yaɗuwa a cikin mutananshi shi ne magana da iya tsarata, sai Allah ya bashi Kur'ani da iya magana.[45]

Nazari

  • Ɗabaɗaba'i, Muhammad Husaini, I'ijaz wat Tahaddi Fi Kur'anil Kareem, gyara: Qasim al-Hashimi, Beirut, Mu'assasat al-A'lami lil-Matbu'at, bugu na 1, 1423 H.
  • Ahmadi, Muhammad Amin, "Tanaquz Nama ya Ghaib Numun: Nazari Na Sabon Duba ga Mu'ujiza," Qum, Intisharat Puzhishgah Ulum wa Farhang Islami, 1389 Sh.
  • Qudran Qaramaleki, Muhammad Hasan, "Mu'ujiza a cikin Yankin Hankali da Al-Qur'ani," Qum, Intisharat Bustan al-Kitab, 1381 Sh.

A Duba Masu Alaƙa

Bayanin kula

  1. ↑ Al-Tahanawi, Mawsu'at Kashshaf Istilahat al-Funun wa al-Ulum, Juzu'i na 2, Shafi na 1575
  2. ↑ Al-Mufid, Al-Nukat Al-I'tiqadiyya, Shafi na 35; Al-Jurjani, Al-Ta'rifat, Shafi na 96.
  3. ↑ Sayyid al-Murtada, Al-Dhakira fi Ilm al-Kalam, Shafi na 332; Al-Mufid, Al-Nukat Al-I'tiqadiyya, Shafi na 35; Al-Khoei, Al-Bayan fi Tafsir al-Qur'an, Shafi na 33; Al-Majlisi, Bihar al-Anwar, Juzu'i na 17, Shafi na 222; Al-Rabbani al-Kalbaiykani, Al-Kalam al-Tatbiqi, Shafi na 40-41.
  4. ↑ Al-Lahiji, Jari Hujja a cikin Ka'idojin Imani, Shafi na 94.
  5. ↑ Al-Taftazani, Sharh al-Maqasid, Juzu'i na 5, Shafi na 11.
  6. ↑ Makarim Shirazi, Al-Amthal, Juzu'i na 9, Shafi na 432; Al-Khoei, Al-Bayan fi Tafsir al-Qur'an, Shafi na 33; Al-Rabbani al-Kalbaiykani, Shafi na 40-41; Al-Majlisi, Bihar al-Anwar, Juzu'i na 17, Shafi na 222; Al-Subhani, Farhang Ma'arif Islami, Juzu'i na 3, Shafi na 1569; Al-Jurjani, Al-Ta'rifat, Shafi na 79.
  7. ↑ Al-Subhani, Al-Aqidah Al-Islamiyyah, Shafi na 124.
  8. ↑ Makarim Shirazi, Al-Amthal, Juzu'i na 6, Shafi na 413.
  9. ↑ Makarim Shirazi, Payam al-Qur'an, Juzu'i na 7, Shafi na 272.
  10. ↑ Surat Al-Tawbah: 2; Surat Al-Jinn: 12.
  11. ↑ Al-Rabbani al-Kalbaiykani, Kalam Tatbiqi, Shafi na 39-40; Qadrdan Qaramalki, Mu'jiza dar Qalamro Aql wa Qur'an, Shafi na 35-39.
  12. ↑ Surat Al-A'raf: 73; Surat Al-Hadid: 25; Surat Fatir: 25.
  13. ↑ Surat Ghafir: 78.
  14. ↑ Surat Al-Nisa: 174; Surat Al-Qasas: 32.
  15. ↑ Surat Ibrahim: 11; Surat Al-Dukhan: 19.
  16. ↑ Surat Al-An'am: 104.
  17. ↑ Surat Al-Jinn: 1; Surat Al-Kahf: 9.
  18. ↑ Al-Mufid, Al-Irshad, Shafi na 126-129; Qadrdan Qaramalki, Mu'jiza dar Qalamro Aql wa Qur'an, Shafi na 52-56.
  19. ↑ Sa'idi Roshan, Mu'jiza Shanasi, Shafi na 104.
  20. ↑ Sayyid al-Murtada, Al-Dhakira fi Ilm al-Kalam, Shafi na 332; Al-Mufid, Al-Nukat Al-I'tiqadiyya, Shafi na 44; Al-Khoei, Al-Bayan fi Tafsir al-Qur'an, Shafi na 33; Al-Rabbani al-Kalbaiykani, Al-Kalam al-Tatbiqi, Shafi na 39-41; Misbah al-Yazdi, Darus fi Al-Aqidah Al-Islamiyyah, Shafi na 256.
  21. ↑ Al-Murtada, Al-Dhakira fi Ilm al-Kalam, Shafi na 330; Al-Qadi Abdul Jabbar, Al-Mughni fi Abwab al-Tawhid wa al-Adl, Juzu'i na 15, Shafi na 168; Al-Humsi al-Razi, Al-Munqidh min al-Taqleed, Juzu'i na 1, Shafi na 384; Al-Taftazani, Sharh al-Maqasid, Juzu'i na 5, Shafi na 16.
  22. ↑ Al-Rabbani al-Kalbaiykani, Kalam Tatbiqi, Shafi na 48; Qadrdan Qaramalki, Mu'jiza dar Qalamro Aql wa Qur'an, Shafi na 205; Al-Tabataba'i, Al-Mizan, Juzu'i na 1, Shafi na 86.
  23. ↑ Qadrdan Qaramalki, Mu'jiza dar Qalamro Aql wa Qur'an, Shafi na 245-247.
  24. ↑ Al-Maraghi, Tafsir al-Maraghi, Juzu'i na 1, Shafi na 163.
  25. ↑ Jawadi Amuli, Tabyin Barahin Isbat Khuda, Shafi na 150; Qadrdan Qaramalki, Mu'jiza dar Qalamro Aql wa Qur'an, Shafi na 250-254.
  26. ↑ Qadrdan Qaramalki, Mu'jiza dar Qalamro Aql wa Qur'an, Shafi na 173-176; Misbah al-Yazdi, Darus fi Al-Aqidah Al-Islamiyyah, Shafi na 226-227.
  27. ↑ Al-Fakhr al-Razi, Al-Nubuwwat wa Ma Yata'allaq Biha, Shafi na 159.
  28. ↑ Al-Murtada, Al-Mawdhih an Jihat I'jaz al-Qur'an, Shafi na 199-200.
  29. ↑ Jawahiri, I'jaz wa Tahaddi, Shafi na 141-142.
  30. ↑ Sadr al-Muta'allihin, Al-Shawahid al-Rububiyyah, Shafi na 341; Lahiji, Gawhar Murad, Shafi na 380; Jawadi Amuli, Wahi wa Rahbari, Shafi na 18; Jawahiri, I'jaz wa Tahaddi, Shafi na 144-149.
  31. ↑ Jawahiri, I'jaz wa Tahaddi, Shafi na 150-151.
  32. ↑ Surat Al-Anbiya: 69.
  33. ↑ Surat Al-Baqarah: 260.
  34. ↑ Surat Al-A'raf: 133.
  35. ↑ البقرة: 50
  36. ↑ البقرة: 60.
  37. ↑ البقرة: 73.
  38. ↑ البقرة: 57.
  39. ↑ البقرة: 63.
  40. ↑ Surat Al-Imran: 49
  41. ↑ Al-Tayyib, Atyab al-Bayan, Juzu'i na 1, Shafi na 41.
  42. ↑ Al-Mas'udi, Ithbat al-Wasiyyah, Shafi na 153.
  43. ↑ Al-Qummi, Tafsir al-Qummi, Juzu'i na 2, Shafi na 341; Ibn Shahr Ashub, Al-Manaqib, Juzu'i na 1, Shafi na 163.
  44. ↑ Qadrdan Qaramalki, Mu'jiza dar Qalamro Aql wa Qur'an, Shafi na 81-83; Al-Tayyib, Atyab al-Bayan, Juzu'i na 1, Shafi na 41-42.
  45. ↑ Al-Ya'qubi, Tarikh al-Ya'qubi, Juzu'i na 2, Shafi na 34-35.

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