Raja'a

Daga wikishia

Raja'a, (Larabci: الرجعة) ma'ana sake raya wasu adadin mutane da suka mutu kafin tashin ƙiyama. raja'a tana daga cikin aƙida da ƴan shi'a suka kaɗai suka keɓantu da ita, suna dogara da kur'ani da riwayoyi cikin tabbatar da wannan aƙida. Haka kuma raja'a tana cikin larurin mazhabar shi'a, sun yi da'awar ijma'i kan kasancewar wannan aƙida gaskiya. Galibin malaman imamiyya suna ganin raja'a za ta faru a lokaci ɗaya tare da bayyana da miƙewar Imam Mahadi (A.S).

Imamiyya duk da cewa game da asalin Imani da raja'a sun dogara da mutawatiran riwayoyi sai dai cewa cikin bayanin yadda take filla-filla suna da saɓani ra'ayoyi.

Ba'arin malamai sun yi Imani da cewa waɗanda za a sake raya su a duniya za su dawo da ainahin jikinsu na duniya. Wasu ba'ari kuma sun tafi kan cewa za su dawo duniya da badanu misali, haka kuma wasu sun yi Imani cewa an yi ittifaƙi kan asalin raja'a amma sanin bayanin yadda take filla-filla abu ne da Allah ne kaɗai ya sani sai kuma waliyyansa. Kan asasin ba'arin riwayoyi, farkon wanda zai fara dawowa wannan duniya shi ne Imam Husaini (A.S), haka nan bisa abin da ya zo daga ba'arin riwayoyi, Annabi (S.A.W), Imam Ali (A.S) da sauran Imamai, muminai da shahidai. As'habul kahafi, Yusha'u, Muminu Alu fir'auna da ba'arin mata misalin Ummu Aimana, Hababa Walibiyya, Sumayya da Siyana Mashiɗa, suna daga mutanen da za su dawo wannan duniya. Maƙiya Annabawa haka kuma munafukai suma suna daga jumlar mutanen da za a dawo da su bisa la'akari da abin da ba'arin riwayoyi suka kawo za su dawo wannan duniya domin a ɗauki fansa daga gare su. Akwai rubuce-rubuce da aka yi kan batun raja'a. littafin Al-Iƙazu Minal Al-huj'ati Bil Al-burhan Ala Al-raja'ati, talifin Hurru Amili da littafin Al-shi'atu Wal Al-raja'atu wanda Muhammad Rida ɗabasi Najafi ya rubuta suna cikin jumlar rubuce-rubuce da aka yi game da raja'a.

Matsayi Da Sanin Ma'ana

Raja'a tana da ma'anar sake raya wasu adadin jama'a bayan mutuwarsu kafin tashin ƙiyama.[1] a cewar Shaik Mufid, aƙidar raja'a a wurin shi'a, Imani ne da dawowar Imam Ali (A.S) da sauran Imaman shi'a zuwa wannan duniya, bayan shahadar Sayyidina Mahadi da kuma mulkin da za su yi a doran ƙasa ba tare da mai adawa kuma wata rigima ba.[2] kalmar "الرجعة" raja'a a ƙamus ɗin harshen larabci tana da ma'anar dawowa.[3] a riwayoyi nan ma an yi amfani da ita a taken «الکَرّة» (dawowa).[4]

Raja'a tana cikin al'amura na aƙida a gefe guda kuma tana da alaƙa da imamanci da kuma bayyanar Imam Mahadi a wani gefan kuma sharar fage kan Imani da ma'ad da lada da kuma uƙuba, da wannan ne a ilimin kalam ake yin bahasi game da tabbatar wannan aƙida da kuma ingancin Imani ita.[5] bugu da ƙari wannan mas'ala tana cikin mas'aloli da aka samu saɓani kanta tsakanin shi'a da ahlus-sunna.[6] An danganta wasu surori daga Imani da wannan aƙida ta raja'a ga yahudanci da kiristanci: alal misalin a cikin attaura an yi ishara game da sake raya bani isra'il da hukumar Annabi Dawud da farkawar da yawa-yawan matattu a ƙarshen zamani. A cikin linjila (Bible) kuma an yi magana game da sake dawowar wasu ba'arin daga mabiyan Annabi Isa da mulkin da zai yi a ƙiyama ta farko gabanin ƙiyama ta biyu.[7]

Imani Da Raja'a Alama Ce Ta Shi'anci

A cewar Hurru Amili daga cikin alamomin kasancewar ɗan shi'a akwai Imani da aƙidar raja'a.[8] Shaik Saduƙ cikin littafin Al-itiƙadat shi'a sun tafi kan cewa raja'a gaskiya ce.[9] malamai misalin Shaik Mufid[10] da Sayyid Murtada[11] sun yi da'awar ijma'i kan kasancewar raja'a gaskiya.

Ba'ari sun lissafa raja'a daga aƙidun musulmai kuma daga larurin mazhabar shi'a. wasu ba'ari kuma duk da cewa ba sa ganin raja'a cikin laruri amma ba su ganin halascin inkarin wannan aƙida.[12] alal misali Allama majlisi a cikin littafin Haƙƙul Al-yaƙin ya ce raja'a tana cikin abubuwa da aka ijma'i kansu, bari ma dai ana lissafa ta larurim mazhabar shi'a.[13] kuma inkarin ta daidai yake da fita daga shi'a.[14] Sayyid Abdullahi Shubbar shi ma ya na ganin Imani da raja'a matsayin larurrin mazhabar shi'a kuma duk mai inkarin ta ya fita daga shi'anci.[15] Hurru Amili ya ce Imani da raja'a yana matsayin laruri a wurin mafi yawan malaman imamiyya, babu wani mutum ɗaya daga mashhur malaman shi'a da ya ce wani abu ko ya rubuta wani abu game da inkarin wannan aƙida.[16] a cewar Luɗfullahi Safi Gulfegani a dunƙule ƴan shi'a sun yi Imani da raja'a kuma inkarin raja'a yana lazimta raddi kan kur'ani da mutawatiran riwayoyi da suka zo a mutawatiran madogaran riwayoyi.[17]

Na'am ba'arin malaman shi'a misalin Sayyid Muhsin Amin, Muhammad Jawad Mugniyya da Muhammad Rida Muzaffar bas a tafi kan kasancewar Imani da raja'a matsayin larurin mazhabar shi'a ba, suna kan ra'ayin cewa raja'a ta samu tabbatuwa ne ta hanyar riwayoyin da suka daga imaman shi'a kuma Imani da ita ya dogara ne da ingancin waɗannan riwayoyi.[18]Imam Khomaini ya tafi kan asalin raja'a laruri ne amma hususiyarta da yadda za ta kasance wannan ba laruri ne ba babu kuma dalili kan kasancewar haka laruri.[19]

Mabambantan ra'yoyi Game da Yaya Raja'a Za Ta Kasance

A cewar Shaik Mufid, imamiyya sun yi ittifaƙi cikin asalin imani da raja'a; amma game da yaya take akwai mabambanta ra'ayoyi.[20] Sayyid Abdullahi Shubbar ya ce imani da asalin raja'a wajibi ne; amma bayanin yadda take dalla-dalla ba mu da sani game da haka, ilimi na wurin Allah da waliyyansa,[21] ba'arin malaman hadisi da kalam sun tafi kan cewa raja'a ta yi kamanceceniya da ƙiyama, Allah zai rayar da jikkuna matattu daga ƙabari ya tashe su.[22] Murtada Muɗahhari yayin da yake bayanin mahangar Faizul Kashani game da yaya raja'a za ta kasance, ya ce a mahangar malamin raja'a bata da ma'anar cewa matattu za su taso daga ƙabari da jikkunansu da suka rayu da su a cikin gidan duniya, bari dai za su dawo ne da ruhinsu cikin siririn gangar jiki kamar inuwa kamar dai mislain abin da mukashafa take da'awar gani.[23] Imam Khomaini ya yi imani rayukan masu dawowa cikin raja'a za su dawo duniya suna ɗauke da jikkuna mulki (jikkunan duniya).[24] Muhammad Ali Shah Abadi, ya tafi kan cewa za su dawo wannan duniya ɗauke da jikkuna misali ko barzaki.[25] Muhammad Baƙir Bahbudi (Rayuwa: 1307-1393. Shamsi.) babban malamin shi'a ya tafi kan ra'ayin cewa raja'a ba abu ne da kowa da kowa zai iya gani da idanunsa ba ne, suranta ta kan asasin tasowa daga cikin kabari makauniyar fahimta ce, da bata dace da fahimtar kur'ani da hankali. Ya yi imani cewa dawowar ɗaiɗaikun mutane wannan duniya za ta kasance kan asasin tsarin halittar mutane ma'ana kwayar halittar tana fitowa daga babanninsu ta shige cikin mahaifarsu uwayensu, bayan haihuwa suna manta dukkanin abubuwa da suka gabata.[26]

Ba'arin malamai sun yi tawilin riwayoyin da suka zo a babin raja'a, sun ce abin da ake nufi da raja'a ba shi ne dawowar Imaman shi'a (A.S) gidan duniya tare da jikkunansu; bari dai ma'anarsa shi ne cewa a zamanin bayyanar Imam Mahadi (A.S) daulolinsu, dokoki da umarni da kuma haninsu ne za su dawo.[27] Sayyid Murtada ya jingina wannan mahanga ga wasu adadin ƴan shi'a sannan ya yi watsi da wannan mahanga.[28]

Lokacin Raja'a

A ra'ayin mafi yawan malaman imamiyya raja'a tana da alaƙa da bayyana da miƙewar Imam Mahadi (A.S), sai dai cewa akwai mabambantan ra'ayoyi game da a wane lokaci za ta faru.[29] galibin malamai sun tafi kan cewa za ta faru daidai da lokacin miƙewa da bayyanar Imam Zaman (A.F).[30]

Shaik Mufid a cikin littafin Al-Irshad, ya bayyana cewa raja'a tana cikin alamomin bayyanar Imam Mahadi (A.F).[31] tare da haka ba'arin masu dandaƙe bincike bisa la'akari da riwayoyi da suka ambaci dawowar Imam Ali (A.S),[32] sun fitar da natija da cewa ita raja'a za ta kasance bayan bayyanar Imam Mahadi (A.S).[33] a cikin wata riwaya an yi ishara da dawowar Imam Husaini (A.S) kafin bayyanar Imam Mahadi (A.S).[34] a wata riwayar kuma daban an ba da rahotan dawowar Imam Husaini (A.S) bayan rasuwar Imam Mahadi (A.S).[35] A cikin tafsirin ƙummi cikin wata riwaya daga Imam Ali (A.S) an naƙalto cewa lokacin da Annabi (S.A.W) ya bawa mutane labarin abubuwa da za su faru a lokacin raja'a sai suka tambaye shi game da zamanin da za ta faru? Sai Allah ya yi masa wahayi da aya ta 25 suratul jinni «قُلْ إِنْ أَدْرِی أَ قَرِیبٌ ما تُوعَدُونَ أَمْ یَجْعَلُ لَهُ رَبِّی أَمَداً؛ Ka ce ni ban sani ba abin da aka yi muka alƙawari yana kusa-kusa ko kuma dai ubangijina ya sanya masa dogon lokaci?[36] ba'ari tare da jingina da wannan riwaya sun yi imani da cewa babu wanda ya san zamanin da raja'a za ta faru, Allah kaɗai masani.[akwai buƙatar kawo madogara]

Masu Dawowa A Lokacin Raja'a

Cikin riwayoyi an ambaci ɗaiɗaikun mutanen da za su dawo a lokacin raja'a:[37]

  • Sahabban Imamai: bisa rahotan ba'arin riwayoyi, wasu jama'a daga sahabban Imamai ma'asumai (A.S) da ƴan shi'arsu su ma za su dawo lokacin raja'a.[41] a cikin ba'arin riwayoyi an lissafa Salman, Miƙdad, Abu Dujana Ansari da Malikul Ashtar cikin jerin waɗanda za su dawo.[42] haka nan cikin wata riwaya da aka naƙalto an bayyana mutane 70 daga sahabban Imam Husaini (A.S) cikin jerin mutanen da za su dawo lokacin raja'a.[43]

Dalilai

Ana dogara da wasu dalilai domin tabbatar da gaskiyar aƙidar raja'a:

Madogarai Daga Kur'ani

Ba'arin ayoyi da imamiyya suke dogara da su domin tabbatar da gaskiyar aƙidar raja'a su ne kamar haka:

  • Ayar: «وَ يَوْمَ نَحْشُرُ مِنْ كُلِّ أُمَّةٍ فَوْجًا مِمَّنْ يُكَذِّبُ بِآيَاتِنَا؛/ Ranar da za mu tashi ko wace al'umma wata jama'a daga waɗanda suka kasance suna ƙaryata ayoyinmu.[48] fuskar kafa hujja da wannan aya shi ne daidai da abin da ya zo a ayar Allah zai tashi wasu jama'a daga mutane bawai dukkaninsu lallai wannan tashi ba tashi ne na ƙiyama ba; saboda bisa la'akari da «وَحَشَرْنَاهُمْ فَلَمْ نُغَادِرْ مِنْهُمْ أَحَدًا؛/ (zamu tashe su mu tara su ba zamu bar mutum ɗaya daga gare su ba.[49] a ranar ƙiyama Allah zai tashi bakiɗayan mutane ne, saboda haka daga wannan aya za a fahimci cewa abin nu daga kalmar “hashar” a aya ta 83 suratul namli bai kasance rayar da mutane a ranar ƙiyama ba; bari dai a duniya ne kuma ita ce dai raja'a da ake magana.[50] cikin littafin tafsirul ƙummi cikin riwayar da aka naƙalto daga Imam Sadiƙ (A.S) wutsiyar wannan aya an yi nuni ƙarara kan raja'a.[51]
  • Ayoyi da suke magana kan rayar da matattu kafin tashin ƙiyama cikin al'ummu da suka gabata. Misalin aya ta 7, 243 da 259 suratul baƙara.[52] haka nan cikin littafin attaura nan akwai misalsalai game da raja'ar ɗaiɗaikun mutane da aka yi ishara da ita: misalin raya wani yaro ta hannun Alyasha'u.[53] rayar da wani yaro ta hannun Iliya ɗaya daga cikin Annabawan bani isra'ila.[54]
  • Ayoyi misalin aya ta 82 suratul namli, aya ta 85 suratul ƙasas, aya ta 157 suratul alu imran, aya ta 21 sajada, aya ta 11suratul gafir, aya ta 20 suratul ma'ida, aya ta 159 suratul nisa'i da aya ta 95 suratul anbiya tare da taimakon riwayoyi da suka zo game da tafsirinsu duka suna shiryarwa kan raja'a.[55]

Riwayoyi Mutawatirai Game da Raja'a

Ana cewa riwayoyin da suka zo a babin raja'a riwayoyi ne mutawatirai amma tawatiri ma'anawi.[56] Allama Majlisi cikin littafin Haƙƙul Al-yaƙin yana cewa fiye da riwayoyi 200 ne daga mutane fiye guda 40 da marubutan imamiyya a cikin modogarai guda hamsin na riwayoyi masu inganci aka naƙalto cikin wani ɓangare mai ɗauke da taken “Babul Al-raja'ati” a ka fitar da su[57] cikin littafin Biharul Al-anwar,[58] haka nan malamin yana cewa idan har riwayoyin raja'a ba su kasance mutawatirai ba to babu wani abu da ya rage da za a yi da'awar tawatiri a cikinsa.[59] Sayyid Abdullahi Shubbar shi ma ya tafi kan kasancewar hadisan da aka naƙalto game da raja'a da dawowar Imam Husaini (A.S) matsayin hadisai mutawatirai.[60] a cikin ba'arin addu'o'i da ziyarori misalin du'a'u ahad , du'a'u dahawul ardi, ziyaratu jami'a kabira, ziyaratu muɗlaƙa Imam Husaini, ziyaratu alu yasin da ziyaratu Imam Zaman, akwai abubuwa da suke nuni kan raja'a.[61]

Yiwuwar Raja'a A Hankalce

A ra'ayin imamiyya, raja'a abu ne da zai iya yiwuwa kuma ma ya taɓa faruwa; da wannan dalili ne yiwuwar faruwar hakan daga Allah ba korarren abu bane, Allah yana da ikon sake rya bayinsa bayan mutuwarsu kafin tashin ƙiyama,[62] a cikin ba'arin al'ummu da suka gabata hakan ta faru.[63] tare da duk wannan bayani wasu ba'ari ba su yarda da yiwuwar faruwar raja'a ba.[64] wasu sun kokwanta da shakku ne kaɗai kan yiwuwar faruwar ta.[65]

Falsafa Da Hikimar Raja'a

Cikin ba'arin wurare bisa la'akari da riwayoyi da zantukan malamai da aka yi bayaninsu a matsayin falsafar raja'a su ne kamar haka:

  • ɗaukar fansa daga azzalumai da huce haushin muminai: ana cewa mutane da za su yi raja'a kala biyu ne: jama'a da suka kai tsololuwar imani Allah zai dawo da su duniya domin nuna musu daular gaskiya da kuma ɗaukaka su, da kuma wasu jama'a daga azzalumai Allah zai sanyaya zukatan waɗanda suka zalunta ta hanyar ɗaukar fansa a kan waɗannan azzalumai.[66]
  • Ba da lada ga salihai da hukunta mujrimai: kan asasin ba'arin riwayoyi, wasu jama'a daga munafukai da azzalumai ƙari kan azabar da take jiransu ranar ƙiyama, za su fuskanci uƙuba da azaba daga gidan duniya misalin azabar da aka yiwa ma'abota girman kai daga misalin fir'aunoni da adawa da samudawa da mutanen Annabi Luɗ, haka zai faru kaɗai ta hanyar raja'a.[67]
  • Taimakon Allah: bisa riwayoyin da suka zo a wutsiyar ayar:
«إِنَّا لَنَنْصُرُ رُسُلَنَا وَالَّذِینَ آمَنُوا فِی الْحَیَاةِ الدُّنْیَا وَیَوْمَ یَقُومُ الْأَشْهَادُ؛

Lallai tabbas muna taimakon manzanninmu da waɗanda suka yi imani a cikin rwayuwar duniya da ranar da shaidu ke tsayawa.[68] an naƙalto cewa Allah zai tabbatar da alƙawarinsa da ya yi na taimakon Annabawa da Imamai da muminai tun kafin tashin ƙiyama a lokacin da miƙewar Sayyidina Mahadi (A.S).[69]

  • Kammaluwar ruyuka: bisa naƙali daga Tafsirul Al-amsal, wasu jama'a daga muklisan muminai cikin hanyarsu ta neman kamala za su ci karo da wasu matsaloli da hijabai, kammaluwar ma'anawiyya ba za ta cika ba, hikimar Allah tana hukunta ci gaban kammaluwarsu ta kasance ta hanyar sake raya su da dawo da su wannan duniya, domin su kasance shaida kan hukumar adalci da gaskiya kuma su yi tarayya cikin gina wannan hukuma.[70]
  • ƙarfafa fata da tanadin masu jira: raja'a za ta ba da wannan fata ga mutane ko da kuwa sun mutu, a lokacin daular Imam Mahadi (A.S) za a sake raya su domin su riski zamanin bayyanarsa. Wannan yana ƙarfafa mutane da yin ƙoƙari su kasance cikin sahu da jerin muklisan muminai.[71]

Sanin Littafi

Littafin Al-Ikazu Minal A-huj'ati Bil Al-burhani Alal Al-raj'ati
Tushen ƙasida: Fihirisar Litattafai Game da Raja'a

An yi rubuce-rubuce masu tarin yawa game da raja'a. cikin wata ƙasida mai ɗauke da taken “Manba shinasi maudu'i raja'at” (Sanin madogaran maudu'in raja'a), an yi ishara da rubutu guda 127 da aka yi game da maudu'in raja'a.[72] ba'arin litattafai da aka yi talifinsu game da raja'a su ne kamar haka:

  • littafin Al-iƙazu Minal Al-huj'ati Bil Al-burhani Alal Al-raja'ati: talifin Shaik Hurru Amili, cikin wannan littafi tare da jingina da ayoyi da riwayoyi marubucin ya yi bahasi game da tabbatar da gaskiyar imani da aƙidar raja'a a mahangar imamiyya. Marubucin ya bayyana cewa babban hadafins akan rubuta wannan littafi ya kasance domin bayar da amsa ga ƙungiyoyi uku daga ƴan shi'a, 1. Waɗanda suka dagata cikin aƙidar raja'a, 2. Masu inkarin raja'a, 3. Masu ƙoƙarin yin tawili kan riwayoyin da suka zo game da raja'a.[73]
  • Littafin Raja'at: talfin Allama Majlisi, littafi ne da ya rubuta shi cikin harshen farisanci, cikin wannan litttafi Allama Majlisi tare da gabatar da riwayoyi guda goma sha huɗu a cikin fagen bayyanar Imam Mahadi (A.S) ya yi bahasi klan maudu'in raja'a.[74]
  • Littafin Al-shi'atu Wal Al-raja'atu: na Muhammad Rida Ɗabasi Najafi. Marubucin littafin ya yi bayanin matsayin raja'a daga kur'ani, addu'o'i, ziyarori, ijma'i da zantukan malamai.
  • Littafin Al-raja'atu Ya Al-audatu Ila Al-hayati Ba'adil Al-mauti: talifin Ali Musa Ka'abi, marubucin cikin wannan littafi nasa ya yi bayani kan dalilai daga riwayoyi da kur'ani game da raja'a da bahasi kan yiwuwar faruwar hakan.[75]
  • Littafin Bazgashte be Dunya Dar Payane Tarikh (Fashin baƙi tare da bincike kan mas'alar raja'a),: wanda Khoda Murad Sulaimiyan ya rubuta. Littafi ne da ya ƙunshi fasali goma da ya tattaro bahasosi kan kalmar raja'a, raja'a a mahangar mazhabobin muslunci, zamanin raja'a, yiwuwar raja'a, raja'a a ƙarshen duniya, ishkaloli da suka da bincike kan raja'a, masu yin raja'a, taklifi a zamanin raja'a da lada da ƙuba a cikin raja'a.[76]

Bayanin Kula

  1. ↑ Har Ameli, Al-Iqaz Min Al-Hujaa, 2006, shafi na 423.
  2. ↑ Sheikh Mofid, Awoel al-Maqalat, 1414 AH, shafi na 324.
  3. ↑ Ibn Mansoor, Lasan al-Arab, karkashin lafazin "Raja'a".
  4. ↑ Misali duba Tabari, Dalail Al-Imamah, 1413H, shafi na 542. ↑
  5. ↑ Radwani, Ma'oud-e-Shanasi wa Bāsīkh Bisūbahah, 1388 AH, shafi na 661.
  6. ↑ Muzaffar, Bidayatul al-Maarif al-Ilahiyyah, 1417 AH, juzu'i na 2, shafi na 169.
  7. ↑ Kianifarid, “Raja'at,” shafi na 593. ↑
  8. ↑ Har Ameli, Al-Iqaz Min Al-Hujaa, 2006, shafi na 101.
  9. ↑ Sheikh Sadouq, Al-Itiqadat, 1414H, shafi na 60.
  10. ↑ Shaykh Mofid, Awa'il Al-Maqalat, 1414 AH, shafi na 48.
  11. ↑ Sayyid Mortaza, Rasailul al-Sharif al-Mortaza, 1405 AH, juzu'i na 1, shafi na 125
  12. ↑ Sulayman, Bazgasht bi-Dunya der Bayan Tarikh, 1387 AH, shafi na 39.
  13. ↑ Allama Majlisi, Haqq al-Yaqin, Intishaart Islama, juzu'i na 2, shafi na 335.
  14. ↑ Allama Majlisi, Haqq al-Yaqin, Intishaart Islama, juzu'i na 2, shafi na 354
  15. ↑ Shubbar, Haqqul al-Yaqin, 1418 BC, juzu'i na 2, shafi na 337.
  16. ↑ Har Ameli, Al-Iqaz Min Al-Hujaa, 2006, shafi na 96. ↑
  17. ↑ Safi Golpayegani, Majmu Rasa'il, 1404 AH, juzu'i na 2, shafi na 406.
  18. ↑ Amin, Naqd al-Washiya, 1403 BC, shafi na 376; Mughniyah, Al-Jawaami' wa Al-Fawaariq, 1414 AH, shafi na 300-302; Muzaffar, Aqidar Shi'a, 1429 AH, shafi na 84. ↑
  19. ↑ Mousavi Ardabili, Taqrirat Falsafe (Taqrirat Imam Khumaini darse Falsafe), 2001, mujalladi na 3, shafi na 197.
  20. ↑ Sheikh Mofid, Awa'il al-Maqalat, 1414 AH, shafi na 46.
  21. ↑ Shubar, Haqqul al-Yaqin, 1418 BC, juzu'i na 2, shafi na 337.
  22. ↑ Misali, duba Har Ameli, Al-Iqaz minal Al-Huj'a, 2006, shafi na 95; Motahari, majmueh asar, 1390, juzu'i na 4, shafi na 562.
  23. ↑ Motahari, Majmueh Asar, 1390, juzu'i na 4, shafi na 562.
  24. ↑ Mousavi Ardabili,Taqrirat Falsafa (Taqrirat Imam Khumaini darse Falsafa), 2001, mujalladi na 3, shafi na 197.
  25. ↑ Mohammadi, "Falsafa Raja'at az manzare Ayatollah Shahabadi," shafi na 85. ↑
  26. ↑ «رجعت در قرآن و اندیشه شیعیان»، وبگاه آثار استاد محمدباقر بهبودی.
  27. ↑ Sayyid Murtada, Rasa'il al-Sharif al-Murtada, 1405 AH, juzu'i na 1, shafi na 125; Hurr Ameli, Al-Iqazul minal Al-Huja'ah, 1386H, shafi na 94.
  28. ↑ Sayyid Mortaza, Rasaila al-Sharif al-Mortaza, 1405 AH, juzu'i na 1, shafi na 125.
  29. ↑ Muhammad Ray Shehri, Danishnameh na Imam Mahdi (a.s), a bisa Kur'ani, Hadisi da Tarihi, 1393 AH, juzu'i na 8, shafi na 77.
  30. ↑ Misali, duba Sheikh Mufid, Awael al-Maqalat, 1414H, shafi na 77; Sayyid Morteza, Al-Risaal al-Sharif, 1405 AH, juzu'i na 1, shafi na 125; Tabarsi, Majma al-Bayan, 1414 AH, juzu'i na 7, shafi na 367; Har Ameli, Iqaz minal Al-Huja'a, 2006, shafi na 38.
  31. ↑ Sheikh Mufid, Al-Irshad, 1413 BC, shafi na 369-370.
  32. ↑ Hilli, Mukhtasar al-Basa'ir, 1421 AH, shafi na 120-122.
  33. ↑ Misali, duba Kaabi, al-Raj'a wa al-Awda, 1426H, shafi na 55.
  34. ↑ Ayyashi, Tafsir al-Ayyashi, 1380 AH, juzu'i na 2, shafi 281.
  35. ↑ Sheikh Mufid, Al-IKhtisas, 1413 AH, shafi na 257-258; Ayashi, Tafsir al-Ayashi, 1380 AH, juzu'i na 2, shafi na 326.
  36. ↑ Qomi, Tafsirin Qummi, 1404H, juzu'i na 2, shafi na 391.
  37. ↑ Kaabi, Komawa ko Komawa, 1426 BC, shafi na 53-54.
  38. ↑ Hilli Ameli, Mukhtasar Al-Basa'ir, 1421 AH, shafi na 91; Allama Majlisi, Bihar Al-Anwar, 1403 BC, juzu'i na 53, shafi na 64.
  39. ↑ Misali, duba Qommi, Tafsir al-Qommi, 1404 AH, juzu'i na 2, shafi na 147.
  40. ↑ Qommi, Tafsir al-Qommi, 1404 AH, juzu'i na 1, shafi na 25; Har Ameli, Al-Iqaz Min Al-Hujaa, 2006, shafi na 345; Alameh Majlesi, Bihar al-Anwar, 1403 AH, juzu'i na 53, shafi na 108-109.
  41. ↑ Kulayni, Al-Kafi, 1407 BC, juzu'i na 8, shafi na 50-51.
  42. ↑ Ayyashi, Tafsir al-Ayyashi, 1380 AH, juzu'i na 2, shafi na 32; Allama Majlisi, Bihar al-Anwar, 1403 BC, juzu'i na 53, shafi na 68.
  43. ↑ Allama Majlisi, Bihar Al-Anwar, 1403 BC, juzu'i na 51, shafi na 56.
  44. ↑ Ayyashi, Tafsir Ayyashi, 1380 AH, juzu'i na 2, shafi na 32.
  45. ↑ Ayyashi, Tafsir al-Ayyashi, 1380 AH, juzu'i na 2, shafi na 112-113; Hilli Ameli, Mukhtasar Al-Basa'ir, 1421H, shafi na 93.
  46. ↑ Tabari, Dalailul al-imamah, 1413 AH, shafi 484.
  47. ↑ Qommi, Tafsirin Qami, 1404 AH, juzu'i na 1, shafi na 385; Allameh Majlesi, Bihar al-Anwar, 1403 AH, juzu'i na 53, shafi na 24.
  48. ↑ Suratul Namli, aya ta:83.
  49. ↑ Suratul Kahaf, aya ta 47.
  50. ↑ Misali, duba Sheikh Mufid, Awael al-Maqalat, 1414 AH, shafi 325; Tabarsi, Majma al-Bayan, 1415 AH, juzu'i na 7, shafi na 405-406; Shabar, Haqqul al-yaqin, 1418 AH, juzu'i na 2, shafi na 298-299; Mughniyeh, Al-Jawama da Al-Fawarq, 1414 AH, shafi na 300-301.
  51. ↑ Qomi, Tafsiri Qommi, 1404H, juzu'i na 1, shafi na 24.
  52. ↑ Sheikh Mofid, Awa'il Al-Maqalat, 1414 AH, shafi na 324-325.
  53. ↑ Ahadul Atiq, littafi na Dum Padshahan, abubuwa 32-38.
  54. ↑ Ahadul Atiq, littafin farko na Padshahan, sakin layi na 17 da 24.
  55. ↑ Misali, duba Shabar, Haqqul al-yaqin, 1418H, Mujalladi na 2, shafi na 304-299.
  56. ↑ Harru Ameli, Al-Iqaz Min Al-Hujaa, 2006, shafi na 73-74; Shabar, Haqqul al-yaqin, 1418 Hijira, juzu'i na 2, shafi na 305.
  57. ↑ ^ Alameh Majlisi, Bihar al-Anwar, 1403 AH, juzu'i na 53, shafi na 39
  58. ↑ Alameh Majlisi, Haqqul al-yaqin, Islamic Publications, juzu'i na 2, shafi na 336.
  59. ↑ Alameh Majlisi, Bihar al-Anwar, 1403 AH, juzu'i na 53, shafi na 123.
  60. ↑ Shabar, Haqqul al-yaqin, 1418, juzu'i na 2, shafi na 337.
  61. ↑ Misali, duba Tabarsi, al-Ihtijaj, 1403 AH, juzu'i na 2, shafi na 494; Qommi, Al-Mafatih al-Jinan, Eswa Publications, shafi na 249, 325, 524, 540, da 548.
  62. ↑ Misali, duba Suratul Baqarah aya ta 56, 73 da 259.
  63. ↑ Tabarsi, Majma al-Bayan, 1415 AH, juzu'i na 7, shafi na 405.
  64. ↑ Sulaiman, Bazegashte be dunya dar Payane Tarikh, 1387H, shafi na 59.
  65. ↑ Misali, duba Alousi, Tafsir Rohoh al-Ma'ani, 1415H, juzu'i na 10, shafi na 237.
  66. ↑ Sheikh Mufid, Awal al-Maqalat, 1414 AH, shafi na 78; Sheikh Mufid, Al-Fusul Al-Mukhtarah, 1413 AH, shafi 153; Alameh Majlisi, Bihar al-Anwar, 1403 AH, juzu'i na 53, shafi na 39 da na 126.
  67. ↑ Sheikh Mofid, Al-Fusul Al-Mukhtarah, 1413 AH, shafi 155; Alameh Majlisi, Bihar al-Anwar, 1403 AH, juzu'i na 53, shafi na 126-127; Makarem Shirazi, Tafsir Namune, 1374, juzu'i na 15, shafi na 559.
  68. ↑ Suratul Ghafir, aya ta:51.
  69. ↑ Harru Ameli, Al-Iqaz Min Al-Hujaa, 2006, shafi na 345-346.
  70. ↑ Makarem Shirazi, Tafsir Namuna, 1374, juzu'i na 15, shafi na 559.
  71. ↑ Muhammad Ray Shahri, Danshnameh Imam Mahdi, 1393 AH, juzu'i na 8, shafi na 50.
  72. ↑ Zadosh, "Manba'u shinasi mauzu'i Reja'at", shafi na 72-80.
  73. ↑ Harru Ameli, Al-Iqaz Min Al-Hujaa, 2006, shafi na 44-45.
  74. ↑ Allameh Majlisi, Rejaat, 2006, shafi na 50. ↑
  75. ↑ Kaabi, Al-raja'atu Au Al-audatu ila Al-dunya baadi Al-mauti, 1426H, shafi na 105
  76. ↑ Suleiman, Bazgasht bi-Dunya der Payane Tarikh, 1387 AH, shafi 7-12.

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