Sallar Jam'i

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Wannan wata ƙasida ce dangane da sallar jam'i. Domin sanin limami wanda yae jagorantar sallah ku duba: Liman
Risalar Ayyukan Fiikihu

Sallar jam'i, (Larabaci: صلاة الجماعة) sallah ce wace ake yinta cikin tsarin wasu rukunin jama'a. sallar jam'i tana dagta cikin mafi falalar ibada. duk wanda ya shige gaba sauran mutane suka bishi suka yi sallah a bayansa ana kiransa da suna Imam jama'a (limamin sallar jam'i) sannan ana kiransa masu sallah a bayansa da sunan mamu. A cewar ba'arin malaman fiƙihu, farkon fara wajabta sallah ya kasance cikin surar sallar jam'i, sallar ta fako da aka fara, Annabi (S.A.W) da Imam Ali (A.S) suka fara yinta. cikin riwaya ya zo cewa sallar jam'i guda ɗaya ta fi falala daga sallar ɗaiɗaiku ninki ashirin da biyar , an yi wasicci da yin sallar jam'i musamman ga waɗanda suka kasance daga maƙotan masallaci. Bisa mahangar shi'a, yin sallar jam'i mustahabbi ne mai ƙarfi, kuma ana yin sallar cikin jam'i kaɗai a sallolin farilla daga sallolin yau da kullun, sallar ayoyi, sallar idin ƙaramar sallah da idin babbar sallah, sallar gawa da sallar juma'a, bisa ra'ayin mashhur daga malaman shi'a, baya halasta yin sallolin mustahabbi cikin surar jam'i in banda sallar roƙon ruwa. Amma ahlus-sunna su suna yin sallar tarawihi cikin tsarin jam'i tare da limami, `yan shi'a suna ganin yin sallar nafila cikin tsarin jam'i matsayin bidi'a.

Ma'ana

Sallar jam'i, sallah ce da ake yin cikin tsarin rukunin wasu jama'a, cikin sallar limami yana shigewa gaba sai mamu su tsaya a bayansa suna kwaikwayonsa. Sallar tana farawa da mafi karancin mutane guda biyu, daga limami da mamu.[1]

Sallar Jam'i A Masallacin Harami

Muhimmanci

Sallar jami'i ta kasance daga musthabbi mai ƙarfi a addinin muslunci.[2] ya zo cikin riwayoyi haƙiƙa barin sallar jam'i ba da wani uzuri yana daga dalilan ƙin kar ɓar sallah, rashin kulawa da sallar jam'i, daidai yake raina Allah. [3] Cikin kur'ani kai tsaye ishara ba ta ba game da sallar jam'i, amma malaman fiƙihu a ƙarshen babin falalar sallar jam'i, sun yi ishara da ayar

«وَ أَقیمُوا الصَّلاةَ وَ آتُوا الزَّکاةَ وَ ارْکعُوا مَعَ الرَّاکعین»

Ku tsayar da sallah kuma ku bada zakka, ku yi ruku'u tare da masu ruku'i.[4] Kashani, Zubdat al-Tafsir, 1423 BC, juzu'i na 1, shafi 139; Malasadra, Tafsirin Alqur’ani al-karim, 1366H, juzu’i na 3, shafi na 255.[5] Wasu ba'arin malaman tafsiri suna ganin umarnin da ya zo a ayar da aka ambata kan yin ruku'u cikin suran jam'i kinaya ce kan sallar jam'i.[6] haka kuma wasu ba'ari daga litattafan hadisi na shi'a cikin an ke ɓance babi da yake magana kan falalar sallar jam'i da hukunce-hukuncenta.[7]

Ayatullahi Burujurdi tare da dogara da ba'arin riwayoyi, ya yi amanna cewa sallah a addini muslunci ta fara wajaba ne da surar sallar jam'i.[8] a farkon Annabtar Annabi Muhammad (S.A.W) aka fara tsayar da sallah da surar sallar jam'i ƙarƙashin jagoranci Manzon Allah (S.A.W), Ali (A.S) shi kaɗai daga maza Khadija (A.S), kuma daga mata,[9] su ne suka kasance mamu,[10] da suka yi sallah a bayansa daga baya sai Jafarul ɗayyar shi ma ya shigo cikinsu.[11]

Hukuncin Shar'anta Sallar Jam'i

Kan asasin riwaya daga Imam Rida (A.S) dalilin shar'anta sallar jam'i ya kasance saboda a bayyanar da muslunci, tauhidi da iklasi tsakankanin mutane.[12] cikin littafin ilalalul Ash-shara'i an naƙalto wata riwaya daga Imam Sadiƙ (A.S), cewa Allah ya sanya sallar jam'i domin domin bambance masu yin sallah daga waɗanda ba sa yi, da kuma gane wanda yake kiyaye lokacin sallah daga wanda yake tozarta shi, haka kuma ya zo da ace sallar jam'i ba ta kasance ba, babu wanda zai iya bada shaidar alheri kan wani.[13]

Falala

An yi bayani kan lada da falaloli masu yawa da sallar jam'i take tattare da shi. an naƙalto daga Annabi Akram (S.A.W) cewa gwargwadon yadda yawan masu sallar jam'i ya kasance gwargwadon yadda za su kasance ababen so a wurin Allah.[14] ladansu zai kasance yawa: idna mamu ya kasance mutum ɗaya rak yana da lada ninki sallah 150, idan mutum biyu ne za su samu ninki lada 600, haka nan idan suka kasance sun haura mutane 9 babu wanda ya san ladansu sai Allah ta'ala.[15]

Haka nan ya zo a riwaya sallar jam'i guda ɗaya tana daidai da ninki 25 daga sallar ɗaiɗaiku.[16] ladan sallar jam'i ɗaya ya hara ladan sallar ɗaiɗaiku a cikin gida wace aka yi tsawon shekaru arba'in.[17] falalar sallar jam'i ƙarƙashin limancin limami malami, misalin sallar da ta kasance da limancin Annabi (S.A.W).[18]

Kufaifayi

Bisa riwayoyi, haƙiƙa sallar jam'i sabibi ce na nesantar munafunci.[19] gafartar zunubai,[20] amsa addu'a,[21] sauƙaƙa wahalhalun ranar alƙiyama, shiga aljanna.[22] da kuma samun yardar Allah da Mala'iku,[23] haka nan duk wanda yake yin sallar jam'i ranar lahira zai yi ceto.[24]

An naƙalto daga Annabi (S.A.W) duk taku guda da mai zuwa sallar jam'i yake yi ana rubuta masa ladan aiki dubu, zai kuma samu darajoji dubu saba'in, idan Allah ya kar ɓi ransa a wannan hali, Allah zai umarci mala'iku dubu saba'in su kai ziyara kabarinsa, su ɗeba masu haso cikin halin kaɗaitarsa har zuwa lokacin da zai tashi daga kabari.[25] Haka nan daga cikin fa'idojin sallar jam'i akwai misalin: sanin asalin al'ummar musulmi, samun fuskantar juna tsakanin mutane, taimakekeniyar juna, dasa soyayya da ƙauna tare da sulhu da haɗin kai tsakanin musulmi.[26]

Hukunce-hukunce

Malaman fiƙihu na shi'a suna ganin yin sallar jam'i matsayin aiki na mustahabbi.[27] an yi matuwar ƙarfafa jam'i sosan cikin sallolin asubahi, magariba da isha.[28] haka an ƙarfafa waɗanda suke kusa da masallaci da zuwa sallar jam'i,[29] sharaɗin ingancin sallar juma'a ya ɗoru kan yinta cikin jam'i.[30] Hanbaliyawa da ba'arin hanafawa daga ahlus-sunna suna ganin sallar jam'i matsayin wajibi aini.[31] a mahangar wasu jama'a daga shafi'iyya sallar jam'i ba a cikin halin tafiya ba wajbi ce kifa'i kan maza.[32]

Yin Sallolin Mustahabbi Cikin Surar Jam'i

A mahangar fiƙihun shi'a, ba ya halasta a yi wata daga sallolin musthabbi cikin tsarin jam'i in banda sallar roƙon ruwa. [33]amma tare da haka akwai wasu ba'arin malaman shi'a, da suke ganin tsayar da sallolin idin ƙaramar sallah da babbar sallaha matsayin mustahabbi a zamanin gaiba.[34] bisa ra'ayin mashhur daga malaman shi'a, wajibi ne a yi sallar idi cikin tsarin jam'i babu bambanci cikin kasancewarta wajibi ko mustahabbi.[35] Sahibul hada'iƙ ya danganta halascin tsayar da sallar idin ghadir zuwa ga malamai misalin Abu Salah Halabi, da Shahidul Awwal, muhaƙƙiƙul bahrani shi kuma yana tafi kan haramcin yin sallah idin ghadir,[36] kishiyar wannan magana, galibin malaman ahlus-sunna suna ganin halascin yin bakiɗayan sallolin mustahabbi cikin tsarin jam'i kamar dai misalin sallar tarawihi.[37] malikiyya da hanafiyya suna ganin karhanci kan yin ba'arin sallolin mustahabbi cikin tsarin jam'i in banda nafilolin cikin watan ramadan da sallar ayoyi.[38] a ra'ayin malaman fiƙihu na shi'a yin sallar tarawihi cikin tsarin jam'i bidi'a ce.[39]

Sharuɗɗan Limamin Sallar Jam'i

Tushen ƙasida: Imam Jama'a

Bisa fiƙihun muslunci. Wajibi ne limami ya kasance mai hankali,[40] baligi,[41] mumini,[42] Adali.[43] Haka kuma domin ya kasance wanda aka haifa ta hanyar aure,[44] kiyaye karatun sallah,[45] idan ya zamana dukkanin mamu maza ko ba'arinsu maza wajibi limami ya kasance namiji.[46]

Koyi Da Ahlus-sunna ɗaya daga sharuɗɗan limamin sallar jam'i, dole ya kasance mumini, ma'ana ɗan shi'a imamiyya.[47] da wannan ne malaman fiƙihu na shi'a bisa dogara da wata riwaya,[48] suka tafi kan rashin ingancin yin sallar ɗan shi'a a bayan limami ahlus-sunna,[49] malaman fiƙihu na shi'a sun yi sa ɓani game da sallah a bayan ahlus-sunna cikin ke ɓantaccen hali da yanayi, kamar misalin idan ya kasance sakamakon taƙiyya; Imam khomaini da ba'arin wasu malamai sun tafi kan halascin yin sallah bayan limami ahlus-sunna,[50] wasu ba'ari cikin yin sallah a bayan limami ahlus-sunna sun sharɗanta maimaita sallah, ko rashin kwaikwayo da kuma yin karatun fatiha yayin binsa sallar.[51] wannan sa ɓani ya samo asali ne daga karo da juna da aka samu cikin riwayoyi cikin ke ɓantaccen hali da sharaɗi..[52]

Halartar Mata Sallar Jam'i

Bisa abin da ya zo cikin ba'arin riwayoyi, sallar mata a gida tafi alheri daga sallarsu a masallaci, mafi alherin masallaci a wurin mata shi ne gidajensu.[53] ladan sallar ɗaiɗaiku a gida ga mata daidai yake da yin sallah cikin jam'i.[54] wasu jama'a daga malaman fiƙihu na shi'a tare da dogara da waɗannan riwayoyi, mace ta yi ita kaɗai a gida ya kasance mustahabbbi, kuma yafi alheri daga yin sallah a masallaci.[55] wasu ba'ari daga malaman fiƙihu, suna ganin waɗannan riwayoyi suna magana a ke ɓantaccen yanayi, sun kuma tafi kan cewa yin sallar mata a masallaci tare da kiyaye dokokin hijabi shi ne yafi alheri.[56] waɗannan malamai sun jingina ne da wasu riwayoyi da suke nuni kan halartar mata masallaci.[57]

Wasu Hukunce-hukuncen Daban

  • In banda karatun fatiha da sura a raka'a ta farko da ta biyu dole ne mamu ya yi sauran azkar da kansa.[58]
  • Mamu ya dinga biyayya ga limami cikin ayyukan sallah, ka da ya dinga gabatar limami cikin kowanne rukuni.[59]
  • Bai kamata wurin da limami yake ya zama yafi tsayi daga inda masu binsa sallah yake ba.[60] da wannan ne yawanci zaka samu a cikin masallatai an ɗan gina wani rami inda limami zai tsaya ya jagoranci sallah.[61]
  • Kada wani shamaki misalin bango ya kasance tsakanin sahu-sahu. Tare da haka an halasta sanya labule tsakanin mata da maza.[62]
  • Tsayayyen limami a limancin sallar jam'i shi ne yafi dacewa da limanci daga sauran mutane.[63]
  • Mace za ta iyan jan limanci sallah idan ya kasance dukkanin mamu mata ne `yan uwanta.[64] a maganar da shahara limanci mace ga `yan uwnata mata cikin yanayin cikar sharuɗɗa limanci yana halasta.[65]

Ladubban Sallar Jam'i

Sallar jam'i tana da ladubba na mustahabbi da na makaruhi; ba'arin mustahabbansu sun kasance misalin:

  • Ma'abota taƙawa da ilimi su ne za su kasance a sahun gaba.[66]
  • Mamu su tsaya a ɓangaren daman liman.[67]
  • Kiyaye halin raunana mamu, kuma liman ka da ya tsawaita sallah sai dai idan ya san mamu suna son yin hakan.[68]
  • Mamu su miƙe tsaye yayin da suka ana faɗin ƙad ƙamatus salat.[69]
  • Faɗin "Alhamdu lillahi rabbil alamin" bayan liman ya kammala karatun fatiha.[70]

Haka nan ba'arin makaruhai cikin sallar jam'i sun kasance misalin: mamu ya ware kansa daga cikin sahun jam'i alhalin zai iya shiga cikin sahu, yin nafila bayan kiran ƙad ƙamatus salatu da yin sallah a bayan matafiyi, ko matafiyi ya bi wanda yake gari cikin salloli masu raka'o'i huɗu,[71] ɗaga murya cikin karatun zikiri daga mamu zuwa haddin da har ya kai kunnen liman.[72] magana bayan jin ƙad ƙamatus salatu daga mai kiran sallah.[73]

Nazari

Malaman fiƙihu cikin kitab salat sun zuba wallafae-wallafensu na fiƙihu dangane da sallar jam'i tare da bayanin hukunce-hukunce kanta.[74] haka nan sun wallafa litattafai daban-daban masu cin gashin kansu game da sallar jam'I, waɗanannan litattafai sun kasance misalin:

  • Risalatus As-salat, na Muhammad Husaini Kampani, wanda ya rayu tsakanin shekaru (1296-1361.h.ƙ), malamin fiƙihu na shi'a a ƙarni na 14, cikin wannan risala ya yi bahasi kan hukunce-hukuncen sallar jam'i, wuraren da take wajaba da mustahabbi da ma inda take kasancewa haramun, cibiyar nasharul islami ƙum a shekarar 1409,ƙ. suka ɗauki nauyi fitar da shi tare da taken buhus fil fiƙihul al-islami, bahasosi ne kan sallar jam'i da sallar matafiyi da sallar kwadago.[75]
  • Nubzatu haula salatil al-jama'a, an ciro shi ne daga bahasosin Ayatullahi burujurdi wanda Sayyid Muhammad Taƙiyyu Shahraki Khurram Abaddi ya tattaro su, cibiyar intisharat Nasayihu ce ta buga littafin, cikin wannan an kawo bayani sharuɗɗan ingancin sallar jam'i, muhimmancinta, hukunce-hukuncenta, sharuɗɗan limami da kuma hukuncin yin sallah ƙarƙashin limami ahlus-sunna.[76]
  • Namaz Jama'at wa Barkat An, na Muhammad Isma'il Nuri, an rubuta wannan littafi da harshen farisanci kuma littafi ne da ya tattaro bayanin sallar jam'i daga kur'ani, kufaifayin albarka da take cikin sallar jam'i, zargi kan mai sakaci da sallar jam'i da hukunce-hukuncen sallar jam'i, cibiyar intisharat bustan kitab ne suka buga wannan littafi.[77]

Bayanin kula

  1. ↑ Sheikh Sadouq, Man La Yahzara al-Faqih, 1413 AH, juzu'i na 1, shafi na 376; Ibn Idris, Al-Raer, 1410 Hijira, juzu'i na 1, shafi na 277.
  2. ↑ Naraqi, Mustanadul Shi'a, 1416 BC, juzu'i na 8, shafi na 11-12; Hurr Ameli, Wasa’il al-Shi’ah, 1409 AH, juzu’i na 8, shafi na 285.
  3. ↑ Hurrul Ameli, Wasa’il al-Shi’ah, 1409 AH, juzu’i na 8, shafi na 295.
  4. ↑ Suratul Baqarah, aya ta 43.
  5. ↑ Sheikh Saduq, Min La Hadrahu Al-Faqih, 1413 Q, juzu’i na 1, shafi na 375.
  6. ↑ Ibn Athir, Jami al-Usul, 1403 AH, juzu'i na 3, shafi na 414.
  7. ↑  : Kulayni, Al-Kafi, 1407 BC, juzu’i na 3, shafi na 371-387; Sheikh Saduq, Man La Hadrahu Al-Faqih, 1413 BC, juzu'i na 1, shafi na 375-409. ↑ Borujerdi, Qibla sutra, lwa satir w amakanil musalli, 1416 BC, juzu'i na 2, shafi na 84.
  8. ↑ Boroujerdi, Qibla Sutra wa Sater wa Mekan Mosalli, 1416 AH, juzu'i na 2, shafi na 84.
  9. ↑ Eshtredi, Takriru bahasil Al-Sayyid al-Barujardi, 1416 AH, juzu'i na 2, shafi na 84.
  10. ↑ Ibn Atheer, Jami’ al-Usul, 1403 BC, juzu’i na 3, shafi na 414.
  11. ↑ Alameh Majlisi, Bihar al-Anwar, 1410 AH, juzu'i na 85, shafi na 3.
  12. ↑ Hurrul Ameli, Wasa'il al-Shia, 1409 AH, juzu'i na 8, shafi na 287.
  13. ↑ Sheikh Sadouq, Ilalul Shara'i, 1385, juzu’i na 2, shafi na 325.
  14. ↑ Ibn Hanbal, Musnad, Dar al-Sadir, juzu'i na 5, shafi na 140
  15. ↑ Alameh Majlesi, Bihar al-Anwar, 1410 AH, juzu'i na 85, shafi na 15.
  16. ↑ Sheikh Tusi, Tahzib al-Ahkam, 1407 AH, juzu'i na 3, shafi na 265; Kilini, Al-Kafi, 1407H, juzu'i na 3, shafi na 373.
  17. ↑ Nuri, Mustadrak al-Wasail, 1408 AH, juzu'i na 6, shafi 446.
  18. ↑ Alameh Majlisi, Bihar al-Anwar, 1410 AH, juzu'i na 88, shafi na 119.
  19. ↑ Noori, Mustadrak al-Wasail, 1408 AH, juzu'i na 6, shafi 449.
  20. ↑ Sheikh Sadouq, Thawab al-Amal, 1406H, shafi na 37.
  21. ↑ Alameh Majlisi, Bihar al-Anwar, 1410 AH, juzu'i na 88, shafi na 4.
  22. ↑ Hurrul Ameli, Wasa'il al-Shia, 1409 AH, juzu'i na 5, shafi na 372.
  23. ↑ Sheikh Sadouq, Thawab al-Amal, 1406H, shafi na 37.
  24. ↑ Noori, Mustadrak al-Wasail, 1408 AH, juzu'i na 6, shafi 449.
  25. ↑ Alameh Majlisi, Bihar al-Anwar, 1410 AH, juzu'i na 85, shafi na 434. ↑
  26. ↑ زحیلی، الفقه الاسلامی و ادلته، دار الفکر، ج۲، ص۱۱۶۷.
  27. ↑ Naraghi, Mustanad al-Shia, 1416 AH, juzu'i na 8, shafi 11-12; Ibn Idris, Al-Raer, 1410 Hijira, juzu'i na 1, shafi na 277.
  28. ↑ Yazdi Tabatabai, Al-urwa Al-Wuthghati, 1409 AH, Juzu'i na 1, shafi na 761.
  29. ↑ Yazdi Tabatabai, Al-Urwa Al-Wuthqa, 1409 AH, juzu'i na 1, shafi 761.
  30. ↑ Ibn Atheer, Jami’ al-Usul, 1403 BC, juzu’i na 5, shafi na 564-566.
  31. ↑ Khatib Sherbini, Mughni Al-Muhtaj, Dar Al-Fikr, juzu'i na 1, shafi na 229-230.
  32. ↑ Khatib Sherbini, Mughni Al-Muhtaj, Dar Al-Fikr, juzu'i na 1, shafi na 229-230.
  33. ↑ Muhaqqiq Hilli, Al-Mu’utabar, 1407 BC, juzu’i na 2, shafi 415.
  34. ↑ Yazdi Tabatabai, Al-Urwa Al-Wuthq, 1409 AH, juzu'i na 1, shafi na 765; Imam Khumaini, bayani kan mas’aloli, 1387H, shafi na 234.
  35. ↑ Sheikh Saduq, Al-Muqni’, 1415 AH, shafi 149; Naraqi, Musatanad Shi'a, 1415 BC, juzu'i na 6, shafi na 6.
  36. ↑ ↑ Bahrani, Al-Hadayek Al-Nadhirah, 1405 BC, juzu'i na 11, shafi na 87.
  37. ↑ Jeziri, Fiqhu Ala al-Mazahibh al-Arba, 1424 Hijira, juzu'i na 1, shafi na 370-371.
  38. ↑ Jaziri, Fiqhu Ala al-Mazahibh al-Arba, 1424, Juzu'i na 1, shafi na 370.
  39. ↑ Sheikh Tusi, Al-Khilaf, 1407, Juzu'i na 1, shafi na 528.
  40. ↑ Najafi, Jawahir al-Kalam, 1404 BC, juzu'i na 13, shafi na 323.
  41. ↑ ↑ Najafi, Jawahir al-Kalam, 1404 BC, juzu'i na 13, shafi na 325.
  42. ↑ Najafi, Jawahir al-Kalam, 1404 BC, juzu'i na 13, shafi na 273-275.
  43. ↑ Najafi, Jawahir al-Kalam, 1404 BC, juzu'i na 13, shafi na 275.
  44. ↑ Najafi, Jawahir al-Kalam, 1404 BC, juzu'i na 13, shafi na 324.
  45. ↑ Yazdi Tabatabai, Al-Urwa Al-Wuthqa, 1409 AH, juzu'i na 1, shafi 798
  46. ↑ Najafi, Jawahir al-Kalam, 1404 BC, juzu'i na 13, shafi na 336-337.
  47. ↑ Najafi, Jawahir al-Kalam, 1404 BC, juzu'i na 13, shafi na 273-275.
  48. ↑ Najafi, Jawahir al-Kalam, 1404 BC, juzu'i na 13, shafi na 273-275.
  49. ↑ Sheikh Tusi, Al-Khilaf, 1407H, juzu'i na 1, shafi na 549; Muhaqqiq Hali, Al-Mu’tabar, 1407 BC, juzu’i na 2, shafi 432.
  50. ↑ Imam Khumaini, Ar-Rasa'ilu Al-Ashriyya , 1387H, shafi na 63-64.
  51. ↑ Naraqi, Mustanad Shi'a, 1415 BC, juzu'i na 8, shafi na 53-54.
  52. ↑ کمالی اردکانی، «بررسی فقهی اقتدای به اهل تسنن در حرمین شریفین»،
  53. ↑ Sheikh Saduq, Man La Hadrahu Al-Faqih, 1413 Q, juzu’i na 1, shafi na 374.
  54. ↑ Hurrul Ameli, Wasa’il al-Shi’ah, 1409 AH, juzu’i na 5, shafi na 237.
  55. ↑ Misali, duba: Allameh Hilli, Tazkira al-Fuqaha, 1414 AH, juzu'i na 4, shafi na 238.
  56. ↑ Imam Khumaini, Tauzihul al-Masa'il, 1387, shafi na 142, shafi na 894.
  57. ↑  : Hurrul Amili, Wasa’il Al-Shi’a, 1409 AH, juzu’i na 8, shafi na 343.
  58. ↑ Imam Khumaini, Tauzihul al-Masa'il, 1387, shafi na 226, fitowa ta 1461.
  59. ↑ Yazdi Tabataba'i, Al-urwa Al-Wuthghati, 1409 AH, juzu'i na 1, shafi na 785.
  60. ↑ Sheikh Sadouq, Man la Yahzara al-Faqih, 1413 AH, juzu'i na 1, shafi na 388; Yazdi Tabatabai, Al-Urwa Al-Wuthghati, 1409 AH, Juzu'i na 1, shafi na 777.
  61. ↑ «گودی محراب نماز به خاطر چیست؟»، وبگاه حوزه نمایندگی ولی فقیه در امور حج و زیارت.
  62. ↑ Yazdi Tabatabai, Al-Urwa Al-Wuthqa, 1409 AH, juzu'i na 1, shafi 777.
  63. ↑ Bahrani, Al-Hadayek Al-Nadhra, 1405 BC, juzu'i na 11, shafi 197; Najafi, Jawahir al-Kalam, 1404 BC, juzu'i na 13, shafi na 348.
  64. ↑ Ibn Idris, Al-Sara’ir, 1410 BC, juzu’i na 1, shafi na 281.
  65. ↑ Najafi, Jawahir al-Kalam, 1404 BC, juzu'i na 13, shafi na 337.
  66. ↑ Yazdi Tabatabai, Al-Urwa Al-Wuthqa, 1409 AH, juzu'i na 1, shafi na 804.
  67. ↑ Yazdi Tabatabai, Al-Urwa Al-Wuthqa, 1409 AH, juzu'i na 1, shafi na 803
  68. ↑ Yazdi Tabatabai, Al-Urwa Al-Wuthqa, 1409 AH, juzu'i na 1, shafi na 804
  69. ↑ Yazdi Tabatabai, Al-Urwa Al-Wuthqa, 1409 AH, juzu'i na 1, shafi na 804
  70. ↑ Yazdi Tabatabai, Al-Urwa Al-Wuthqa, 1409 AH, juzu'i na 1, shafi na 804
  71. ↑ Yazdi Tabatabai, Al-Urwa Al-Wuthqa, 1409 AH, juzu'i na 1, shafi na 805
  72. ↑ Imam Khumaini, Tauzihul al-Masa'il, shafi na 229, Masala 1489.
  73. ↑ Tabatabaei Yazdi, Al-َrwa Al-Wuthqa, Maktaba Ayatullahi Azami Al-Sayed Al-Sistani, Juzu'i na 2, shafi na 277.
  74. ↑ Ibn Idris, Al-Sara’ir, 1410H, juzu’i na 1, shafi na 277.
  75. ↑ Isfahani, Buhus fi Fikihu, 1409 BC.
  76. ↑ «کتاب نبذة حول صلاة الجماعة کتاب نبذة حول صلاة الجماعة به زیور چاپ آراسته شد»، سایت بلاغ.
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