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Rubuta Asalai

Daga wikishia

Rubuta asalai (Larabci: تدوين الأصول) wata hanya ce ta tattara hadisai, shi Asalu shi ne littafi na hadisi wanda marubucinshi ya ji su kai tsaye daga Imami Ma'asumi ko ya ji daga wani mutum wanda ya ji daga Imami Ma'asumi, shi littafin Asalu ya bambanta da sauran littafai na hadisi, samin hadisi a cikin littafin da ake kira Asali ɗaya ne daga cikin hanyoyi na ingancin hadisi a gun malaman Shi'a, ya zo cewa daga cikin dalilin da ya sa ya zama alama ta inganci, ya samu asali ne saboda shi Asali mai rubutashi ya ji ne kai tsaye daga Imami Ma'asumi ko kuma ta hanyar mutum ɗaya wanda shi kuma ya ji daga Imami Ma'asumi, to hakan yana rage yiwuwar kuskure ko jirkita.

Bisa abin da yake a gun malaman Shi'a, shi ne mafi yawanci littafan Asalai na hadisi na Shi'a ban da wasu ƴankaɗan daga cikinsu an rubuta su ne a lokacin Imam Sadiƙ (A.S) ko bayanshi ko kafinshi da kaɗan. Abu ne sanan ne cewa asalin da sahabban A'imma suka rubuta sun kasance asalai guda ɗari huɗu, saboda haka ake kiransu da Al-Usulul Arba'ami'a, sai dai cewa wasu suna ganin yawansu bai kai haka ba.

Wannan asalai ɗin da bayan wani an neme su an rasa, amma a yanzu duk da yawan ambaton su a littafai, sai dai kawai asali guda goma sha shida ne suke a hannu, an tara su a cikin littafin da ake kira da Al-Usulus Sittati Ashar. Ana ganin cewa mafi yawancin hadisan da ake kira Usul suna hannun marubutan Kutubul Arba'a (Litattafai guda huɗu), wannan Usul ɗin sune litattafai masu muhimmanci na hadisi a gun ƴanshi'a, kuma wannan hadisan na Usul an ambace su a cikin Kutubul Arba'a.

Bayani Kan Mene ne Asalu

An gabatar da bayanai mabambanta kan cewa menene Asalu,[1] amma ana ganin cewa bayanin da Agha Buzurg Tehrani ya bayar ya fi dandaƙewa da faɗaɗa,[2] A cikin bayaninshi ya ce: Asali shi ne hadisin da aka rubuta wanda marubucinshi ya ji daga Ma'asumi ko kuma ya ji daga wanda ya ji kai tsaye daga Ma'asumi ba wanda aka ciro shi daga wani littafi da aka rubuta ba.[3]

Bisa abin da marubucin littafin Dirasatu Haulal Usulil Arba'ami'a ya ambata, shi Isɗilahin kalmar Asalu an ambace ta ne a gurin malaman Shi'a a ƙarni na shida zuwa abin da ya yi sama,[4] masammam ma a rubuce-rubucen Shaikh Mufid da Najashi da Shaik Ɗusi.[5]

Bambanci Tsakanin Asali Da Littafi Da Musnad Da Musannaf

A rubuce-rubucen ƴanshi'a wasu lokutan ana amfani da kalmar Asalu kan abin da yake saɓanin littafi, misali ana cewa malam wane yana da littafi da Asalu.[6] amma wasu litattafai na hadisi a na Ahlus-Suna ana kiransu da Musnad ko Musannaf,[7] waɗannan Isɗilahohi an yi sharhinsu bambance-bambancensu kamar haka:

Amma shi littafi yana ɗauke da ko wane hadisi, shin an samo shi ne daga wani littafi ko a a,[8] amma Musnad yana nufin litattafan da ake tara hadisai bisa jerin waɗanda suke rawaito su a cikin fasalai masu zaman kansu, ko wane ɓangare an ware shi ga wani mai rawaito hadisi da ruwayoyinshi da suke a wani guri daban-daban sai a tara su a guri guda, kamar Musnad Ahmad Bin Hanbal,[9] amma su Musanafat litattafai ne na hadisi wanɗanda aka rubuta su bisa wasu Maudu'ai na masamman.[10] kamar Musnad Abdur-Razzaƙ Bin Hammam Assan'ani.[11]

Ingancin Asalu

Aga Buzurg Tehrani malamin addini ɗanshi'a ya yi imani da cewa tsammanin yin kuskure ko mantuwa a irin wannan hadisin mai suna Asal ya yi ƙaranci idan aka kwatanta da sauran litattafan hadisi, saboda duk hadisin da yake asali ne to mai rawaito hadisin ya ji ne daga Ma'asumi kai tsaye ko ta hanyar mutum guda ɗaya wanda ya ji daga Ma'asumi, saboda haka duk hadisin da yake asali ya fi sauran litattafai inganci, masammam ma idan aka ce marubucinshi yana cikin amintattu masu rawaito hadisi ko ya siffanta da sharuɗɗan rawaito hadisi, to a irin wannan yanayi ana la'akari da hadisanshi a matsayin ingantattu babu shakka.[12] Saboda haka duk lokacin da malaman Rijal (Masana masu rawaito hadisi) a lokacin da suke bayani kan wani marawaic idan suka ce yana da asali, to wannan wata sheda ce mai kyau, saboda wannan shedar tana nuna cewa yana da ƙoƙari wajan rawaito hadisi, da kiyaye shi ta ingantacciyar hanya, ta hanyar isar da maganar Ma'asumi da kuma nisantar duk wani abin da zai jawo mantuwa da kuskure.[13]

Faizul Kashani malamin hadisi na Shi'a ya ce, kasancewar hadisi asali ɗaya ne daga cikin abin da yake inganta hadisi, malaman fiƙihu na farko suna ganin cewa hadisi yana inganta idan ya zama ya zo cikin Usul da yawa ko a asali guda ɗaya ko guda biyu tare da jerin waɗanda suka rawaito a matsayin hadisi ingantacce, ko kuma idan ya zama wanda ya rawaito hadisin yana cikin As'habul Ijma.[14]

Ana cewa malaman Shi'a sun yi Ittifaƙi cewa hadisain Usul sune suka zamo jigo da ginshiƙin rubuta manya litattafai na hadisin Shi'a, kuma mafi yawancin Kutubul Arba'a sun rawaito hadisai daga garesu ne.[15]

Tarihin Tattaro Asalu Da Rubuta Shi

Malaman Shi'a sun yi imani cewa dukkan Usul an rubuta su ne a zamanin Imamai, tin daga lokacin Imam Ali (A.S) har zuwa lokacin Imam Hassan Askari (A.S)[16] amma akwai ra'ayi guda biyu da suka yaɗu kan lokacin da aka fara rubuta Asalai,[17] wasu kamar Sayyid Muhsin Amin wanda shi ma ya bi abin da Shaikh Mufid ya tafi akai ne, sun yi imani cewa rubuta Usul ya faro ne tin daga lokacin Imam Ali (A.S) haka ya ci gaba har lokacin Imam Hasan Askari (A.S), sai dai lokacin da wasu kamar Shahidul Awwal da Muhaƙƙiƙ Hilli da Mir Damad suna ganin cewa su Usul an rubuta su ne a lokacin Imam Sadiƙ (A.S) ko kafin shi ko bayanshi ba da daɗewa ba.[18] Tabbas marubcin littafin nan mai suna Dirasatu Haula Usulil Arba'ami'a ya ƙarfafa ingancin ra'ayi na biyu.[19] Agha Buzurg Tehrani a cikin littafinshi mai suna Az-Zari'a ya ce ba a san tarihi da lokacin da aka fara rubuta Usul ba, amma abin da muka sani shi ne cewa dukkan abin da aka rubuta na Usul waɗanda suka rubuta sun kasance a lokacin Imam Sadiƙ (A.S) banda ƴan kaɗan daga cikinsu, babu banbanci shin sun kasance ne daga keɓantattun sahabban Imam Sadiƙ (A.S) ko kuma daga sahabbanshi waɗanda suka kasance sahabban Imam Baƙir (A.S), ko sahabban Imam Kazim (A.S).[20]

A hannu ɗaya kuma Majid Arif a cikin littafinshi mai suna tarihin Hadisil Ammi ya gabatar da ra'ayi na uku, wanda yake cewa hadisan Usul an rubuta su a lokacin Imam Baƙir da Imam Sadiƙ da Imam Kazim (A.S)[21] yana mai kafa hujja da cewa mafi yawancin hadisan da suke cikin Usul an rawaito su ne daga waɗannan Imaman guda uku.[22]

Dalilin Yaɗuwar Rubuta Asalai A Zamanin Imam Sadiƙ (A.S)

Aga Buzurg Tehrani yana ganin cewa daga lokacin Imam Baƙir (A.S) zuwa lokacin Imam Kazim (A.S) gwamnatin Umayyawa ta sami rauni kuma ta fara zuwa ƙarshe, mulki ya fara komawa gun Abbasiyawa, a wannan lokacin ne masu mulki suka shiga hamayya ko rikici na siyasa kuma hakan ne ya sa ba su sami damar takurawa Imamai ba, saboda haka ya zamo babu wani abu wanda zai hana Imamai yaɗa addini ba, saboda haka masu rawaito hadisi na Shi'a suka sami damar halartar taruka na gama-gari da kuma taruka na masamman cikin aminci, kuma suna rubuta hadisan da suka koya daga Imamai ko masu rawaito hadisi.[23]

Kwatanta Asalu A GunShi'a Da Musnad A Gun Ahlus-Sunna

Shi'a da Ahlus-Sunna kowa yabi hanyar da ta saɓawa ɗan uwanshi wajan tattara hadisai, kamar yadda rubuta Musnad ya yaɗu a gun Ahlus-Sunna, shi kuma Shi'a rubuta Usul ne ya yaɗu a gunsu,[24] Akwai wasu kamanceceniya tsakanin Aslu da Musnad, kamar yadda ma'aunin haɗa hadisan a cikinsu shi ne mai ruwaito, ba maudu'in hadisan ba. Kuma duka da Usul da Musnad an ginasu ne kan cewa mai rawaito su shi ne ya ji daga Manzon Allah (S.A.W) ko ta hanyar mutum guda wanda ya ji daga manzon Allah (S.A.W) wata kamanceceniyar ita ce shi Usul gun ƴanshi'a shi ne Asali wajan rubuta litattafai na hadisi, kazalika a gurin Ahlus-Sunna malaman hadisi sun rubuta litattafan hadisi bisa dogaro da hadisan Musnad.[25]

Amma malaman Shi'a suna ganin cewa hadisai na Usul sun sha banban da hadisai na Masanid, saboda su hadisai irin na Usul an rawaito su ne kai tsaye daga Ma'asumi ko ta hanyar mutum ɗaya wanda ya ji daga Ma'asumi, saboda jirkita hadisan Usul ya yi ƙaranci, a daidai lokacin da waɗanda suke shiga tsakani a hanyar rawaito hadisi irin na Musnad daga wanda ya rawaito hadisin zuwa Annabi (S.A.W) a wasu hadisan na Musnad yawansu ya kai mutum huɗu ko biyar ko shida.[26]

Adadin Asalai

Babban labari: Al-Usulul Arba'ami'a

Ra'ayi masshuri shi ne cewa Usul littafi ɗari huɗu ne,[27] kamar yadda Agha Buzurg Tehrani yake cewa hadisan Usul ba su yi ƙasa da ɗari hudu ba[28] daga cikin malaman da suka bayyana haka akwai Shaikh Mufid, bisa abin da aka naƙalto daga gare shi a littafin Ma'alimul Ulama, sai dai cewa wannan maganar ba a same ta ba cikin litattafanshi, kazalika waɗanda suka tafin kan hakan akwai Fadlu Bin Hassan Ɗabrisi, da Shaik Baha'i, da Hurrul Amili da Mir Damad.[29]

Misalin cikin littafin Ma'alimul Ulama bisa naƙali daga Sheik Mufid ya ce imamiyya sun rubuta litattafai 400 tin daga zamanin Imam Ali (A.S) har zuwa lokacin Imam Hassan Askari (A.S),[30] Sayyid Muhsin Amin Amili marubucin littafin A'ayanush Shi'a ya ce ƴanshi'a sun rubuta litattafai 600 tin daga lokacin Imam Ali (A,S) har zuwa lokacin Imam Hassan Askari (A.S), daga ciki akwai guda 400 waɗanda suka fi sauran waɗanda ƴanshi'a suka fi sani da Al-Usulul Arba'ami'a.[31]

Ra'ayin Da Ya Saɓa Da Ra'ayin Da Aka Fi Sani

Duk da cewa akwai ra'ayin malaman Shi'a da ya fi shahara, Muhammad Husain Jalali Alhusaini ya faɗa a cikin littafinshi mai suna Dirasatu Haulal Usul Arba'ami'a cewa yawan hadisai na Usul bai wuce guda ɗari ba,[32] bisa dogaro da cewa a yayin da yake bincike kan wannan mas'ala bai sami hadisin Usul fiye da guda saba'in ba, waɗanda aka ambata cikin littafin Musannafat na Shaik Ɗusi da Shaik Najashi, a yayin da aikin waɗannan malaman shi ne shirya ko tsara litattafai ko hadisan Shi'a, masammama Shaik Ɗusi wanda ya yi alƙawarin tattara hadisai.[33]

Bisa abin da Sayyid Jalali ya yi imani da shi, shi ne ambaton Arba'ami'a na Usul da malamai suka yi, yana nuni da cewa akwai saɓani gunsu wajan bayyana mene ne Asal ko Usul, wasu malaman suna bayyana Asali da cewa shi ne littafi ko hadisin da ake samun kwanciyar hankali da shi, a daidai lokacin da wasu suke bayyana shi da cewa shi ne littafi ko hadisin da ba a naƙalto shi daga wani littafi daban ba, saboda haka a lokacin da suke cewa Shi'a sun rubuta hadisi dubu shida, wanda ɗari huɗu daga cikinsu asali ne, to wannan yana nufin wannan adadi na 400 ingantacce ne kuma ana samin kwanciyar hankali da shi.[34]

Ra'ayin Da Ya Dace Da Ra'ayin Da Ya Shahara

Majid Ma'arif wanda ya rubuta littafin Tarikhul Ammi Lil Hadisi, ra'ayinshi ya dace da ra'ayin da ya shahara, inda ya ambaci dalilai da yawa da suke ƙarfafa hakan, daga cikin waɗancan dalilan akwai abin da ya zo cikin littafin Najashi da Shaik Ɗusi, yayin da aka ambaci sahabban Imam Baƙir da Sadiƙ da Kazim (A.S) fiye ɗari biyar waɗanda suka rawaito hadisi ba tare da wani mai rawaito hadisi wanda ya shiga tsakaninsu da Imam ba,[35] kamar yadda ya kawo wata jumla daga littafin Fihrisat na Shaik Ɗusi kan abin da ya keɓantu da tattara Fihrsat na rubuce-rubucen Shi'a, wanda haka ba ya tabbatar da tattara dukkan abin da aka rubuta.[36]

Asalai A Wanann Zamani

An ce ƴanshi'a sun yi ƙoƙari sosai wajan kiyaye hadisan Usul,[37] amma a yau sai ƴankaɗan suka rage, mafi yawanci sun ɓata, amma mafi yawan Usul sunanan a lokacin tattara Kutubul Arba'a, kuma hadisansu an ambace su cikin waɗannan litattafai guda huɗu.[38]) waɗannan litattafan sune mafi muhimmanci a gun ƴanshi'a.[39] Kazim Mudir wani malami na Shi'a ya ce dalialn da yasa hadisin Usul suka ɓace shi ne gushewar buƙata wajan kiyayesu a gun ƴanshi'a bayan rubuta Kutubul Arba'a.[40]

Babu abin da ya yi saura daga cikin Usul Arba'ami'a sai Asali guda goma sha shida, waɗanda aka haɗa su a wani littafin da ake kira da suna Usul Sittati Ashara, wanda Musɗafawi ya yi bincike a kanshi, ƙari kan haka akwai rubutun hannunshi a ajiye.[41] Wannan Usul sha shida ga su kamar haka:

  1. Asalu Zaidu Azzarad Al-Kufi
  2. Asalu Abi Sa'id Ibad Al-Usufuri
  3. Asalu Asim Bin Hamid Al-Hannaɗ
  4. Asalu Zaidu Annarsi
  5. Asalu Jafar Bin Ahmad Bin Sharih Al-Hadarami
  6. Asalu Muhammad Bin Musanna Bin Ƙasam Al-Hadarami
  7. Asalu Jafar Bin Muhammad Al-Ƙarashi
  8. Asalu Abdul-Malik Bin Hamid Al-Kus'ami
  9. Asalu Musanna Bin Walid Al-Hannaɗ.
  10. Asalu Husaini Bin Usman Bin Sharik Al'Amiri.
  11. Asalu Abdullahi Bin Yahaya Al-Kahili.
  12. Asalu Salam Bin Abi Umara Al-Khurasani.
  13. Nawadir Ali Bin Asbaɗ Al-Kufi.
  14. Kitab Abdullahi Bin Jubairi.
  15. Mukhtasaru Asalil Ala'u Bin Zarbin Alƙala.
  16. Kitabu Durust Bin Abi Mansur Al-wasiɗi.[42]

Bayanin kula

  1. ↑ Hossein Al-Jalali, Dirasatu Haulal Usulil Arba'ami'a, Mu’assasar Al-alami, shafi na. 7.
  2. ↑ Ma'arif, Tarikh al-Aam Lil Hadis, 1377, shafi. 256.
  3. ↑ Agha Buzurg al-Tahrani, al-Zari'a, 1403 AH, juzu'i na 2, shafi na 126; Al-Fazli, Usul al-Hadith, 1420 AH, shafi. 47.
  4. ↑ Hossein Al-Jalali, Dirasatu Haulal Usulil Arba'ami'a, Mu’assasar Al-alami, shafi na. 8-9.
  5. ↑ Hossein Al-Jalali, Dirasatu Haulal Usulil Arba'ami'a, Mu’assasar Al-alami, shafi na. 8-9.
  6. ↑ Agha Buzurg al-Tahrani, al-Zari'a, 1403 AH, juzu'i na 2, shafi na 125
  7. ↑ Al Tabatabai, Kitabatul Al-Musnad Fi Tarikh al-Hadith, 1377, shafi. 42.
  8. ↑ Agha Buzurg al-Tahrani, al-Zari'a, 1403 AH, juzu'i na 2, shafi na 126
  9. ↑ Al Tabatabai, Kitabatul Al-Musnad Fi Tarikh al-Hadith, 1377, shafi. 42.
  10. ↑ Al Tabatabai, Kitabatul Al-Musnad Fi Tarikh al-Hadith, 1377, shafi. 42.
  11. ↑ Al Tabatabai, Kitabatul Al-Musnad Fi Tarikh al-Hadith, 1377, shafi. 47.
  12. ↑ Agha Buzurg al-Tahrani, al-Zari'a, 1403 AH, juzu'i na 2, shafi na 126
  13. ↑ Agha Buzurg al-Tahrani, al-Zari'a, 1403 AH, juzu'i na 2, shafi na 127
  14. ↑ Al-Fa'iz Al-Kashani, Al-Wafi, 1406H, shafi na 22.
  15. ↑ Al Tabatabai, Kitabatul Al-Musnad Fi Tarikh al-Hadith, 1377, shafi. 211-212.
  16. ↑ Al Tabatabai, Kitabatul Al-Musnad Fi Tarikh al-Hadith, 1377, shafi. 205.
  17. ↑ Hossein Al-Jalali, Dirasatu Haulal Usulil Arba'ami'a, Mu’assasar Al-alami, shafi na. 22. Al Tabatabai, Kitabatul Al-Musnad Fi Tarikh al-Hadith, 1377, shafi 205-206
  18. ↑ Tabatabai, Kitabatul Al-Musnad Fi Tarikh al-Hadith, 1377, shafi 205-206
  19. ↑ Hossein Al-Jalali, Dirasatu Haulal Usulil Arba'ami'a, Mu’assasar Al-alami, shafi na. 23-24
  20. ↑ Agha Buzurg al-Tahrani, al-Zari'a, 1403 AH, juzu'i na 2, shafi na 130-131
  21. ↑ Ma'arif, Tarikh al-Aam Lil Hadis, 1377, shafi. 261.
  22. ↑ Ma'arif, Tarikh al-Aam Lil Hadis, 1377, shafi. 264-265
  23. ↑ Agha Buzurg al-Tahrani, al-Zari'a, 1403 AH, juzu'i na 2, shafi na 130-131
  24. ↑ Al Tabatabai, Kitabatul Al-Musnad Fi Tarikh al-Hadith, 1377, shafi 197-198
  25. ↑ Al Tabatabai, Kitabatul Al-Musnad Fi Tarikh al-Hadith, 1377, shafi 211-212.
  26. ↑ Al Tabatabai, Kitabatul Al-Musnad Fi Tarikh al-Hadith, 1377, shafi 215-216
  27. ↑ Hossein Al-Jalali, Dirasatu Haulal Usulil Arba'ami'a, Mu’assasar Al-alami, shafi na 26.
  28. ↑ Agha Buzurg al-Tahrani, al-Zari'a, 1403 AH, juzu'i na 2, shafi 129.
  29. ↑ Ma'arif, Tarikh al-Aam Lil Hadis, 1377, shafi. 285
  30. ↑ Ibn Shahr Ashub, Ma’alim al-Ulama, 1380/1961 miladiyya, shafi na. 3.
  31. ↑ Al-Amin, A'ayan Al-Shia, 1403 AH, juzu'i. 1, shafi. 140.
  32. ↑ Hossein Al-Jalali, Dirasatu Haulal Usulil Arba'ami'a, Mu’assasar Al-alami, shafi na 26-27.
  33. ↑ Hossein Al-Jalali, Dirasatu Haulal Usulil Arba'ami'a, Mu’assasar Al-alami, shafi na 26.
  34. ↑ Hossein Al-Jalali, Dirasatu Haulal Usulil Arba'ami'a, Mu’assasar Al-alami, shafi na 27-28.
  35. ↑ Ma'arif, Tarikh al-Aam Lil Hadis, 1377, shafi. 259.
  36. ↑ Ma'arif, Tarikh al-Aam Lil Hadis, 1377, shafi. 257.
  37. ↑ Mudir ShanehetChi, Tarikh al-Hadith, 1382, shafi na 94.
  38. ↑ Moadeb, Tarikh al-Hadith, 2008, shafi na 86.
  39. ↑ Mudir ShanehetChi, Tarikh al-Hadith, 1382, shafi na 94. Ma'arif, Tarikh al-Aam Lil Hadis, 1377, shafi. 262
  40. ↑ Mudir ShanehetChi, Tarikh al-Hadith, 1382, shafi na 94.
  41. ↑ Ma'arif, Tarikh al-Aam Lil Hadis, 1377, shafi. 263.
  42. ↑ Ma'arif, Tarikh al-Aam Lil Hadis, 1377, shafi. 263-264. Al Tabatabai, Kitabatul Al-Musnad Fi Tarikh al-Hadith, 1377, shafi. 213-215

Nassoshi

  • Agha Buzurge Tahrani, Muhammad Mohsen, al-Shaylah zuwa ga ayyukan Shi'a, Beirut, Dar al-Audha, bugu na biyu, 1403H.
  • Ibn Shahr Ashub, Muhammad Bin Ali, Ma'alim al-Ulama Fi Fihrisat Kutubish Shi'a Wa Asma Musannifin Minhum Ƙadiman Wa Hadisan, Al-Najaf, al-Muttabbah al-Haydriya, bugun farko, 1380/1961 miladiyya.
  • Al-Amin, Al-Sayyed Mohsen, A'ayanush Shi'a, Beirut, Dar Taqqin na jarida, 1403H.
  • Al-Jalali Al-Hussaini, Mohammad Hossein, Dirasatul Haulal Usulil Arba'ami'ati, Tehran, Mu'assasar Al-alami.
  • Al-Sabhani, Ja'afar, Usul al-Hadith Wa AHakamihi Fi Ilmil Al-Deraya, Beirut, Dar Ihiya al-Trath al-Arabi, D.T.
  • Al-Tabatabaei, Sayyid Kazem, Kitabatul Al-Musnad Fi Tarikh al-Hadith, Qum, Cibiyar Buga Ofishin Farfagandar Musulunci, bugun farko, 1377.
  • Al-Fazli, Abd al-Hadi, Asul al-Hadith, Beirut, Umm al-Qari Institute, bugu na biyu, 1420H.
  • Al-Faiz Al-Kashani, Muhammad Mohsen, Al-Wafi, Isfahan, Imam Amir al-Momineen Ali, tsira da amincin Allah su tabbata a gare shi, bugun farko, 1406H.
  • Mudir Shanataci, Kazem, Tarikh al-Hadith, Tehran, 1382.
  • Ma'arif, Majeed, Al-Tarikh Al-Am Lil-Hadith Min Wijhatil Nazari Tahliliyya, Tehran, Kavir, bugun farko, 1377.
  • Moadeb, Reza, Tarikh Hadisi, Qum, Cibiyar Al-Mustafi, bugu na biyu, 2008.
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