Sallar Juma'a

Daga wikishia
ƙasidar sallar juma'a tana da alaƙa da ayar sallar juma'a, limamin juma'a da kuma sallar juma'a a zamanin gaiba
Risala Amaliyya

Sallar juma'a (Larabci: صلاة الجمعة) sallah ce mai raka'a biyu da ake yinta a azuhur ranar juma'a maimakon sallar azuhur, ana yin sallar juma'a tare da adadin mutane aƙalla mutum biyar ɗaya daga cikinsu zai kasance limamin da zai jagorance su sallar. Kafin kiran sallar juma'a wajibi ne limami ya yi huɗubobi biyu waɗanda suka ƙunshi yin nasiha da kira ga tsoran Allah.

Hukuncin fiƙihu kan wannan sallah ya zo cikin suratul jum'a. riwayoyi sun lissafa wannan sallah a mastayin hajjin talakawa da kuma sanadin gafarta zunubai. Wasu riwayoyi sun bayyana cewa barin sallar juma yana haifar da munafunci da talauci. Sallar juma'a a lokacin halartar Imamai Ma'asumai tana kasancewa wajibi, a zamanin gaiba da fakuwa kuma bisa fatawowin maraji'an taƙlidi wajibi ce takhyiri (ko yinta ko yin sallah azuhur duk ɗaya ne).

A ƙasar Iran sallar juma'a ta samu yaɗuwa sosai daga zamanin Sarki Isma'il Safawi, bayan nan a garuruwa da daman gaske a cikin jamhuriyar muslunci ta Iran ana yin sallar juma'a. Sallar juma'a ɗaya ce daga cikin sha'a'ir mai na zamantakewa mai matuƙar muhimmanci a wurin musulmai, tun daga farkon muslunci ta kasance daga alamomi na haɗin kai da aka san musulmi da shi. tare da la'akari da mas'alolin siyasa da zamantakewa cikin huɗubobin juma'a, sallar juma'a ta shahara a matsayin ibada ta siyasa.

Matsayi Da Muhimmancin Sallar Juma'a

Sallar juma'a ɗaya daga cikin muhimman ibadu na wajibi a addinin muslunci.[1] wace tun farko muslunci ta kasance ana yinta cikin tsarin jam'i. sallar ɗaya ce daga cikin muhimman tarurruka na muslunci daga taruwa domin sallolin farilla, taruwa a shekara na sallar idil fiɗri da idul adha da kuma taron hajji wanda ake zuwa ɗakin Allah.[2]

Sallar juma'a ɗaya ce daga abubuwa da suke bayyana karɓuwar gwamnatin muslunci a wurin mutane.[3] ana kuma kallon matsayin wata ibada ta siyasa.[4] ana kiran sallah juma'a da sunan sallah faɗakarwa da ankarar da ɗaiɗaikun al'umma tare da lamintar da farkawa tare da Imani.[5] kuma wata babbar kafar sadarwa mai ƙarfin gaske[6] sashe siyasa cikin sallar juma'a ya kasance mai tsanani ƙarfi da tasiri da ya kai a zamanin mulkin abbasiyawa da umayyawa sai gefan kasancewarta ibada ya raunana., al'umma suka koma suna kallon sallar juma'a matsayin wani taro na siyasa da kuma canjawa zuwa ga wani take na hukuma.[7]

Sallar Juma'a A Kudus

Muhimmancin Sallar Juma'a A Cikin Kur'ani Da Hadisai

Cikin kur'ani akwai sura guda da aka saukar da ta ƙunshi magana kan sallar juma'a, cikin wannan sura ƙarara an muminai a lokacin da aka kiraye su zuwa ga sallar juma'a su bar dukkkanin ayyukansu na yau da gobe su tafi sallah. Ana cewa kusan akwai kusan hadisai 200 da aka naƙalto daga Annabi da Imamai game da sallar juma'a.[8] cikin hadisai an bayyana cewa shiga sallar juma'a yana sanya gafarta zunuban da suka gabata.[9] rage tsanani da wahalhalun ranar ƙiyama[10] samun lada mai tarin yawa kan duk tattaki da aka yi zuwa sallar juma'a[11], haka nan ance Allah ya na haramtawa wuta cin jikinsa,[12] sannan kuma sakaci da ita yana haifar da damuwa da rashin albarka.[13] haka nan an naƙalto cewa Ali Ɗan Abi Ɗalib (A.S) ya saki ba'arin ɗaurarru a kurkuku sakamakon zuwa sallar juma'a d asuke yi.[14] Faizul Kashani babban malamin hadisi da fiƙihu na shi'a a ƙarni na 11 yana ganin sallar juma'a matsayin ibada ta wajibi mafi falala a muslunci.[15] cikin wani hadisin daban an gabatar da sallar juma'a matsayin hajjin talakawa.[16]

Sallar Juma'a A Shataletalen Tahrir Alkahira Misira

Tsayar Da Sallar Juma'a Yankunan Musulmi

Tun farkon muslunci a zamanin Manzon Allah (S.A.W) ya kasance yana tsayar da sallar juma'a a madina, bayan a daurori daban-daban na halifofi an kasance ana tsayar da sallar juma'a cibiyoyin halifanci da sauran garuruwa.[17] wasu lokuta bisa la'akari da samuwar mabambantan mazhabobi da firƙoƙi a gari ɗaya ana samun masallatan juma'a daban-daban.[18] a rahotan Ibn Baɗuɗa a ƙarni na bakwai a garin bagdad kaɗai akwai masallatan juma'a har guda goma sha ɗaya.[19] a daurorin masarautu sakamakon ƙaruwar al'umma ta kai ga ana yin sallar juma'a a masallatan cikin unguwanni da makarantu.[20] an yi da'awar cewa mafi girman sallar juma'a ita ce wace ake yi a garin makka kafin tafiyar mahajjata tsayuwar Arafat, mahajjata daga ƙasashe daban-daban na duniya ne suke shiga wannan sallah.[21]

Wajabcin Sallar Juma'a

Bakiɗayan musulmi suna ɗaukar sallar juma'a a matsayin wajibi. Malaman fiƙihun shi'a da ahlus-sunna domin tabbatar da wajabcin sallar juma'a suna jingina da aya ta 9 suratul jum'a da kuma tarin hadisai,[22] da ijma', kuma suna ganin mai barin sallar juma'a matsayin wanda ya cancanci uƙuba.[23] sallar juma'a ba wajibi bace kan mata, matafiya, marasa lafiya da waɗanda ba za su iya ba saboda tsufa ko wata larura, bayi da kuma suke da nisan tafiyar farsaki biyu na shari'a (kilo mita 11) daga inda suke zaune.[24]

Madogaran fiƙihun mazhabobin muslunci sun keɓance fasali guda dangane da bayanin sallar juma'a cikin bahasin sallah (Kitabus As-salati) fasali ne kan maudu'in sallar juma'a.[25] haka nan akwai rubuce-rubuce da risaloli masu cin gashi kansu da akayi dangane da sallar juma'a, sakamakon matsayi da muhimmancin wannan ibada take da shi tun ƙarni na farko.[26] a zamanin mulkin safawiyya kan sawun yaɗuwar sallar juma'a a Iran an himmatu da rubuta risaloli dnagane da wannan batu.[27] da yawa-wayan malaman fiƙihu da suka rubuta litattafai ɗauke da sunan sallar juma'a da suka yi su cikin harshen larabci da farisanci sun wallafa ba'arin saboda raddi da bada kari kan sauran risaloli.[28]

Hana Kasuwanci Lokacin Sallar Juma'a

Kan asasin aya ta 9 suratul jum'a an yi hani an saye da sayarwa lokacin sallar juma'a, bisa aya ta 10 cikin wannan sura bayan idar da sallah an bada damar ci gaba da saye da sayarwa da sauran harkokin rayuwa.[29] Ayatulahi Jawadi Amoli daga maraji'an taƙlidi kuma malamin tafsirin kur'ani, ya tafi kan cewa abin nufi daga /وَذَرُوا الْبَیْعَ (ku bar saye da sayarwamu) da ya zo cikin aya ta 9 suratul jum'a bai taƙaitu da kasuwanci ba, bari dai abin da ake nufi shi ne duk wani aiki da zai hana zuwa sallar juma'a baya halasta, idan wani ya shagaltu da wannan aiki to lallai ya aikata zunubi tare da ingancin saye da sayarwarsa. Malamin ya yi amanna cewa da wani a kan hanyarsa ta zuwa sallar jumaa sai ya yi kasuwanci to babu matsala, domin hakan babu gogayya tsakanin abubuwan guda biyu.[30]

Hukuncin Sallar Juma'a A Zamanin Gaiba

«یَا أَیُّهَا الَّذِینَ آمَنُوا إِذَا نُودِیَ لِلصَّلَاةِ مِن یَوْمِ الْجُمُعَةِ فَاسْعَوْا إِلَیٰ ذِکْرِ اللَّـهِ وَذَرُ‌وا الْبَیْعَ ۚ ذَٰلِکُمْ خَیْرٌ لَّکُمْ إِن کُنتُمْ تَعْلَمُونَ»

. Ya ku wadanda kuka yi imani idan an yi kira domin sallah a ranar juma'a ku gaggauta zuwa ga ambaton Allah, ku bar kasuwanci, da kun sani hakan ne mafi alheri a gareku..

Source: Suratul Juma'a aya ta 9

Tushen ƙasida: Sallar Juma'a A Zamanin Gaiba

Tsayar da sallar juma'a zamanin gaibar Imami ma'asumi yana cikin batutuwa da aka motsa bahasi cikinsu tsakanin malaman fiƙihun shi'a da wasu adadi cikinsu suka tafi kan haramcinta wasu kuma suka zaɓi wajabcin yinta wajabci ta'ayini wasu kuma suna zaɓi wajabci takhyiri.[31]

  • Ba'ari daga magabatan malaman fiƙihu daga jumlarsu Sallar Dailami[32] da Ibn Idris Hilli,[33] tare da biyayya gare su da yawa-yawa daga malaman fiƙihu da suka zo daga baya daga jumlarsu Fadilul Hindi sun sharɗanta halasci yin sallar juma'a tare da halartar Imami ma'asumi ko kuma wani mutum da shi Imamin ya naɗa shi jagorantar sallar juma'a.[34] kan wannan ne tsayar da sallar juma'a a zamanin ya kasance haramun.
  • Fatawar Wajibi ta'ayini: ɗaya daga cikin nazariyya ce game da sallar juma'a zamanin gaiba,[35] bisa wanan nazariyya duk lokacin da sharuɗɗan tsayar da sallar juma'a suka cika tsayar da ita yana kasancewa wajibi, kuma wannan al'amari baya buƙatar gama garin izinin Imami ma'asumi ko keɓantaccen izini.[36] sai dai kuma tare da wajibi halartar ta kasance ƙarƙashin izinin shugaba adali,[37] ko limami adali,[38] Shahidul sani[39] da jikansa Sahibul madarik sun bada fatawa irin wannan fatawa.[40] wannan nazariyya a lokacin mulkin safawiyya musammam tare da la'akari da yanayin zamantakewa siyasa ta yaɗu sosan gaske.[41]

Yadda Ake Tsayar Da Sallar Juma'a

Domin tsayar da sallar juma'a da farko ana farawa da huɗubobi guda biyu bayan nan kuma sai a miƙe a yi sallah raka'a biyu cikin jam'i, cikin waɗannan raka'o'i biyu ana yin alƙunut biyu bisa mustahabbanci, ɗaya kafin ruku'u ɗayar kuma bayan ɗagowa daga ruku'un raka'a ta biyu.

Sharuɗɗan Sallar Juma'a

Galibin malaman fiƙihu na shi'a[49] sun yi amanna da cewa kafin tsayar da sallar juma'a dole a samu adadin mutane aƙalla guda biyar.[50] wasu kuma suka ce bakwai, malaman mazhabar hanafiyya suna ganin samun adadin mutane uku zuwa sama, mazhabar shafi'iyya sun tafi kan alal aƙalla mutum huɗu su kuma malikiyya daga mutum goma sha biyu daga mutanen gari.[51] haka nan a ra'ayin malaman imamiyya wajibi a samu nisan farsaki ɗaya (kilo mita biyar da rabi) tsakanin sallar juma'a biyu, matuƙar ba a kiyaye wannan sharaɗi ba sallar juma'a da aka yi ta ƙarshe ta gurɓata.[52]

Sallar Juma'a Masallacin Fur Fatahu Indiya

Mahallin Da Ake Yin Sallar Juma'a

Galibi ana yin sallar juma'a a babban masallcin cikin gari da wasu lokuta zaka asmau ana kiransa da sunan Masjidul A'azam (Babban masallaci) masallacin juma'a da dai sauransu.[53] ana kiransa da suna babban masallaci sakamakon yin manyan tarurruka da ake cikinsa misalin sallar juma'a.[54] a ba'arin wasu garuruwa ana gina wurare ɗauke da sunan musalla da ake yin sallar juma'a cikinsu, misalin babban musalla tehran da kuma musalla ƙudus da yake a birnin ƙum da kuma musalla shahid mazari a garin kabul ƙasar afganistan.

Huɗubar Sallar Juma'a

Ana yin huɗubobi biyu a lokacin sallar juma'a kafin kiran sallah, a haƙiƙa waɗannan huɗubobi ana yinsu maimakon cikon raka'a biyu ta azuhur.[55] a ra'ayin galibin maraji'an taƙlidi wajibi yin waɗannan huɗubobi bayan zawalin rana daidai da shigar lokacin sallar azuhur ta shari'a.[56] a ra'ayin mashhur malaman fiƙihun shi'a alal aƙalla dole ne wannan huɗuba ta tattaro godiya ga Allah da salati ga Annabi (S.A.W), wa'azi gargaɗi da nasiha da tsoran Allah tare da karanta gajerun surorin kur'ani[57] wajibi ne masu sallar juma'asu su nesanci duk wani abu da zai shagaltar da su daga barin sauraren huɗuba kamar misalin hira ko yin sallolin nafila.[58] a cewar Murtada Muɗahhari, tare da cewa waɗannan huɗubobi ana yinsu a kan mimbari misalin lacca, sai Allah ya ambace su da zikir ambaton Allah kamar dai sallah.[59] cikin wani hadisi daga Imam Rida (A.S) ya zo cewa: an snaya huɗubobi biyu domin cikin ɗaya ayi godiya ga Allah tare da tsarkake shi, ta biyu kuma an bayyana buƙatu, jan kunne, addu'a, umarni da aiki da dokoki da suke da alaƙa da gyaruwar al'ummar musulmi.[60]

Shakalin Sallar Juma'a Da Alƙunut Da Ake Yi Cikinta

Bayan huɗubobi biyu, sai a yi miƙe a yi sallah raka'a biyu. Musthabbi ne bayana karatun fatiha a karanta suratul jum'a a raka'a ta farko raka'a ta biyu kuma suratul munafiƙun a raka'a ta biyu, ko kuma suratul a'ala a raka'a ta farko raka'a ta biyu kuma suratul gashiya. Haka nan mustahabbi bayyanar da karatu.[61] a ra'ayin malaman shi'a karanta alƙunut mustahabbi ne kafin ruku'un raka'a ta farko da kuma bayan ɗagowa daga ruku'un raka'a ta biyu.[62]

Limami

Tushen ƙasida: Limamin Juma'a

Limami! ƙari kan wajabcin cika sharuɗɗan limamin jam'i,[63] wajibi ne ya cika wasu sharuɗɗan daban daga jumlarsu kwarewa cikin bayani, jarumta da fito da bayanai a fili tare da sanin maslahohin muslunci da musulmai. Haka nan yana da kyau ace limamin juma'a ya kasance mafi ilimi mafi mutunci da daraja cikin mutane.[64] Muhaƙƙiƙ Hilli malamin fiƙihu na shi'a a ƙarni bakwai ciki littafin Shara'i'ul Al-islam ya lissafa kamalar hankali ƙari kan imani da adalci cikin jerin sharuɗɗan limancin sallar juma'a.[65] kasancewar ba a sallar juma'a tare da halartar mata zalla shi yasa baya halasta mace ta yi limancin sallah juma'a a ko wane irin hali.[66]

ƴan shi'a da galibin malaman fiƙihun mazhabobin ahlus-sunna ba su sanya sharaɗin izinin shuwaganni kan ingancin sallar juma'a ba, sun jingina da jagorantar sallar juma'a da Imam Ali (A.S) ya yi a zamanin Usman a lokacin da masu bore suke kewaye gidan Usman ɗin.[67] tare da duk wannan bayani haƙiƙa limancin sallar juma'a a tsawon tarihin muslunci ya kasance muƙami na hukuma.[68]

Shahararrun Limaman Juma'a

A ƙasar Iran bayan tsayuwar jamhuriyar muslunci kan ƙafafunta tare kuma da faɗaɗar sallar juma'a shahararrun malaman addini sun rungumi jagorantar limancin sallar juma'a daga cikin mafi shahararsu akwai Sayyid Mahmud ɗaliƙani,[69]Sayyid Ali Khamna'i wanɗada Imam Khomaini ya ba fitar da umarni naɗa su limaman juma'a a babban birnin tehran..[70] Ali Mishkini Ardabili,[71] Abdullahi Jawadi Amoli,[72] su ma suna daga cikin fitattun malaman addini da suke jagorancin limancin sallar juma'a a birnin ƙum, a ƙasar Iraƙi Abdul-mahadi Karbala'i da Sayyidn Ahmad Safi bayan faɗuwar gwamnatin Saddam ta ƴan ba'asiyya sun zama limaman juma'a a garin karbala, kuma ana lissafa su mastayin wakilan Ayatullahi Sayyid Sistani wanda yake zaune a ƙasar Iraƙi.[73] Akwai adadin limaman juma'a waɗanda shekarar 1360 hijira shamsi, aka shahadantar da su sakamakon harin ƴan ta'adda, sun shahara da suna shahidan masallaci.[74]

A ƙasar Iraƙi Sayyid Muhammad Baƙir Hakim shekarar 2003 miladi bayan idar da limancin sallar juma'a a haramin Imam Ali (A.S) an shahadantar da shi sakamakon fashewar bom da aka dasa.[75] kafinsa Sayyid Muhammad Sadar (Wafati: 1377. h. ƙ) a lokacin gwamnatin Saddam Husaini ya kasance ya jagorantar limancin sallar juma'a a garin kufa,[76] ya yi shahada sakamakon wani hari na ta'addanci da aka kai masa.[77]

Tarihin Sallar Juma'a

An saukar da sallah juma'a a garin makka tun kafin hijira zuwa madina a shekara ta 12 bayan aiko Annabi (S.A.W). cikin wannan shekara ne Annabi Akram sakamakon rashin dama kuma yanayi ba zai bada da a tsayar da ita ba a makka, cikin wata wasiƙa zuwa ga Mus'ab Ɗan Umairu ya umarce shi da ya jagoranci sallar juma'a a garin madina[78] kan asasin wani rahoto daban[79] farkon As'ad Ɗan Zurara ne ya fara jagorantar limanci sallar juma'a ta farko a madina. Bayan zuwan Annabi (S.A.W) garin madina ya jagoranci limancin sallar juma'a da kansa.[80] bayan garin madina wuri na farko da aka tsayar da sallar juma'a ya kasance wani ƙauye da ake kira da suna Abdul-ƙaisu a ƙasar baharaini.[81]

Bayan zamanin Manzon Allah (S.A.W) a lokacin halifancin halifofi na farko an cigaba da tsayar da sallar juma'a, haka nan lokacin gwamnatin Imam Ali (A.S) (shekara: 35-40. h. ƙ) da lokacin halifancin Imam Hassan (A.S) (shekara: 40. h. ƙ) ta ci gaba da bunƙasa.[82] ba'arin riwayoyin shi'a misalin huɗuba sha'abaniyya da Annabi (S.A.W) ya yi, da wani gutsire daga huɗubobin nahajul balaga an tunatar da batun wannan sallah.

Lokacin mulkin umayyawa (Shekara: 41-132. h. ƙ) da abbasiyawa (Shekara: 132. h. ƙ) sarakunan waɗannan dauloli sun umarce wakilansu na garuruwa da su ci gaba da tsayar da sallar juma'a.[83] sarakuna su ne suke naɗa limamai,[84] sannan su ne suke zaɓar huɗubar da za a karanta kan mimbarorin juma'a.[85]

Halartar Imamai Sallar Juma'a

A mahangar shi'a azzaluman shuwagabanni ne suka kasance suna naɗa limaman juma'a, saboda haka a wurinsu waɗannan limamai ba su da halasci, ba za su iya sallah a bayansu ba, tare da haka bisa abin da ya zo cikin ba'arin hadisai, Imaman shi'a da mabiyansu bisa taƙiyya ko dai wani dalili na daban wasu lokuta suna halartar sallar juma'a .[86] haka nan wani lokaci suna kauracewa zuwa sallar juma'a ɗin domin nuna adawa da rashin amincewarsu da hukumomi masu mulki a zamaninsu.[87] rashin zuwa sallar juma'a a tsawon tarihi ya kasance tarihi mara kyawu ga wasu adadin mutane.[88]

Tsayar Da Sallar Juma'a A Wurin Shi'a

Ana cewa a zamanin gaiba kubra, malaman fiƙihu na shi'a ba su kasance suna ƙarfi ko ikon da za su iya tsayar da sallar juma'a kai hatta ta kai ga ba sa ganin maslaha cikin halartar sallar juma'a a masallatan azzaluman shuwagabanni. Tare da haka akwai tsirarun wurare da aka bada rahoto shi'a sun jagorancin limancin sallar juma'a, daga cikinsu akwai zamanin mulkin Alu buye da Hamadaniyawa.[89]

Daga jumlar mafi daɗewar rahotanni da suka bada labarin sallolin juma'a a masallatan shi'a akwai rahoto na sallar juma'a da aka jagoranta a masallacin barasa (Wani masallaci ne na shi'a a bagdad) a shekara 329 ƙamari bisa limancin Ahmad fadil Hashimi.[90] hatta a lokacin fitinar shekara ta 349 ƙamari da ta kai ga an dagatar da sallar juma'a a garin bagdag an ci gaba da yin sallar juma'a a masallacin barasa.[91] amma a shekarar 420 ƙamari bayan naɗa mai huɗuba ahlus-sunna da sarki ya yi, an dagatar da tsayar sallah a wannan masallaci zuwa wani lokaci.[92] haka nan an tsayar da sallar juma'a a masallacin Ibn ɗulun a shekarar 359 hijira ƙamari da babban masallacin azhar a shekarar 361 hijira ƙamari.[93] sannan shaidu suna nu ni da cewa an tsayar da sallah a wannan gari tun ƙarni na farko bayan hijira.[94] Bunƙasar sallar juma'a tsakankanin shi'a ya fara ne daga farko-farkon hukumar safawiyya a ƙasar Iran.[95]

Sallar Juma'a A Iran

Tushen ƙasida: Sallar Juma'a A Tehran da Sallar Juma'a A Isfahan

Abdul-jalil ƙazwini marubuci ɗan shi'a a ƙarni na shida hijira ƙamari, ya bada rahoto cewa da yake tabbatar da cewa an tsayar da sallar juma'a a garuruwan ƴan shi'a, alal misa garuruwan ƙum. Aweh, Kashan, Warmin, da diyaru mazandaran.[96]

Zamanin Mulkin Safawiyya

Sallar juma'a a zamanin mulkin Shah Isma'il Awwal Safawi (Shekara: 905-930. h. ƙ) a hankula sannu-sannu sallar juma'a ta dinga yaɗu a biranen ƙasar Iran a wancan lokaci. Dalili faruwar hakan ya samo asali daga sukan da daular usmaniyyawa ta yi kan ƴan shi'a kan rashin tsayar da sallar juma'a, da kuma ƙoƙarin malamai a gefe guda musammam ma Muhaƙƙiƙ Karki,[97] kasancewar al'adar tsayar da sallar juma'a a wancan lokaci ba ta yaɗu sosai ba a cikin ƴan shi'a sannan akwai malamai da suke adawa da tsayar da ita.[98] dole sai da aka bi a hankali wajen ayyana bata halasci a hukumance.[99] bahasi da munaƙasha game da hukuncin sallar juma'a a zamanin gaibar imami ma'asumi tsakanin kasancewarta wajibi da haramun ya kasance bisa sa idon Sarki Sulaiman Awwal safawi a wancan zamani (Shekara: 1078-1105. h. ƙ) wannan bahasi ya gangara da sai ya shirya zama da manyan malamai tare da halartar babban wazirinsa domin fitar natija guda ɗaya kan hukuncin sallar juma'a.[100]

Sarki Shah Ɗahamasib Awwal (Mulki: 930-984. h. ƙ) ƙarƙashin shawarar Muhaƙƙiƙ Karki an aika da limami zuwa ko wane gari.[101] a zaman Shah Abbas Awwal (Mulki: 996-1038. h. ƙ) a hukumance an samar da tsarin limancin juma'a.[102] galibi Shaikul Islam na ko wane gari ake naɗawa limancin garin, amma wasu lokutan malaman da ba su kasance Shaikul Islam ba misalin Faizul Kashani (Wafati: 1091. h. ƙ) an naɗa shi wannan muƙami bisa buƙatar Sarki.[103] Sallar juma'a ta farko da aka fara tsayarwa a zamanin daular safawiyya ta kasance bisa limancin Muhaƙƙiƙ Karki a masallacin Jami'ul Atiƙ Isfahan.[104] daga cikin sauran limaman juma'a a lokacin mulkin safawiyya akwai Shaik Baha'i (Wafati: 1030 ko 1031. h. ƙ), Mir Damad (Wafati: 1041. h. ƙ), Muhammad taƙiyyu Majlisi (Wafati: 1070. h. ƙ), Muhammad Baƙir Majlisi (Wafati: 1110 ko 1111. h. ƙ), Muhammad Baƙir Sabzawari (Wafati: 1090. h. ƙ) da Luɗfullahi Isfahani (Wafati: 1070. h. ƙ).[105] a zamanin daular safawiyya an dinga wallafa litattafan huɗubobin juma'a daga cikin mafi shaharar waɗannan litattafai akwai littafin "Basatinu Al-khuɗaba" wanda Mirza Abdullahi Afandi ya rubuta.[106]

Zamanin ƙajar

Limancin juma'a a zamanin mulkin ƙajar (Shekara: 1210-1344. h. ƙ) haka nan lokacin daular safawiyya ya kasance muƙami na hukuma.[107] shaharar sunayen limaman juma na garuruwa da yankuna a lokaci daular afshariye (Shekara: 1148-1210. h. ƙ), da ƙajar yana nuna cewa muƙamin limancin juma'a a wancan lokaci yana tattare da gefe na gado, ba'arin wasu dangi da gidaje sun kasance suna jiɓantarsa.[108] daga cikinsu Dangin Khatun Abadi a garin tehran, dangin Majlisi a Isfahan da Muhammad Muƙim Yazdi a garin yazdi.[109]

Zamanin Mulkin Pahalawi

A lokacin mulkin Pahalawi (Shekara: 1304-1357. h. ƙ) sakamakon alaƙar da take tsakanin limaman juma'a da gwamnatin Pahalawi sai ya zamana ba su samu ƙarɓuwa a wurin mutane, haka nan sallar juma'a babu wani ci gaba da bunƙasa da ta yi wa lokacin.[110] ana cewa ba'arin malaman fiƙihun shi'a bisa fatawowinsu sun ɗauki mataki raya sallar juma'a sun dinga kira zuwa gare ta kuma al'umma sun karɓa sosai.[111] daga jumla a garin ƙum akwai Sayyid Muhammad Taƙiyyu Khunsari, Muhammad Ali Araki da Sayyid Ahmad Shubairi Zanjani sun kasance suna limancin sallar juma'a a masallacin Imam Hassan Askari (A.S) da yake birnin ƙum.[112] Sayyid Muhammad Taƙiyyu Gazanfari a garin Khunsar daga shekarar 1310 ƙamari zuwa lokacin rasuwarsa a shekara 1350 ya kasance yana jagorantar limanci a wannan gari, Husaini Ali Muntazari ya kasance yana limancin juma'a a garin Najaf Abad,[113] Haji Agha Rahim Arbab [113] da Sayyid Jalulud-dini Ɗahiri a garin Isfahan][114] da Sayyid Muhammad Husaini Ɗaharani a garin Tehran.[akwai buƙatar kawo madogara]

Sallar Juma'a Ta A Jami'ar Tehran Tare da Limancin Ayatullahi Khamna'i

Zamanin Jamhuriyar Muslunci

Bayan nasarar juyin juya halin muslunci a Iran shekarar 1979 miladi, sallar juma'a ta sake samun bunƙasa, a cewar ɗaya daga cikin shuwagabannin kwamitin kula da sallar juma'a, a watan Mordad kusan duk sati ana tsayar da sallar juma'a har guda 900 a faɗin ƙasar Iran.،[115] sallar juma'a ta farko da aka fara bayan nasarar juyin juya halin muslunci a Iran ta kasance da limancin Sayyid Mahmud Ɗaliƙani (Wafati: 1980. miladi) Imam Khomaini ne ya naɗa limancin sallar juma'a a masallacin jami'ar tehran a biyar ga watan Mordad 1980.m.

Limami na biyu a Tehran ya kasance Ayatullahi Husaini Muntazari, bayan gajeran lokaci da naɗa wannan muƙami sai ya ajiye ya yi murabus ya dawo garin ƙum. Sai Ayatullahi Sayyid Ali Khamna'i ya ɗauki nauyin jan ragamar limanci bayan aiyewar Husaini Ali Muntazari.[116] Mutanen sauran garuruwa sun aiko da buƙatar naɗa musu limamin sallar juma'a, bayan faɗaɗar sallar juma'a a Iran sai Imam Khomaini tare da shawarar Ayatullahi Khamna'i wanda ya kasance shugaban ƙasa a wancan lokaci aka miƙa shugabancin tsare-tsare da shirya sallar hannun garin ƙum matsayinta na babbar cibiyar addini, a shekarar 1992.m ƙarƙashin hukuncin Ayatullahi Khamna'i jagoran jamhuriyar muslunci ta Iran aka zaɓi mutane guda tara domin shugabantar kwamitin siyasar kula da limaman juma'a.[117]

Kundin Sallar Juma'a

Daneshnameh Namaz Jum'e (Kundin sallar juma'a) wasu maudu'ai da suke da dangantaka da sallar juma'a. wannan kundi yana da alaƙa da kwamitin siyasar kula da limaman juma'a, ya kuma ƙunshi batutuwa misalin, mafahim, hukunce-hukunce, abubuwa da suka faru, ɗaiɗaikun mutane masu tasiri a cikin sallar juma'a, gine-gine da kufaifayi masu alaƙa da sallar juma'a.[118].hakan cikin kundin limaman sallar juma'a na ƙasashe daban-daban wanda Sayyid Kazim Mudarrasi da Mirza Muhammad Kazimini suka rubuta an kawo bayanin limaman juma'a bayan nasarar juyin juya halin muslunci.

Bayanin kula

  1. ↑ Wara’i, " Nahdat Ihya'e namaz Juma’ah”, shafi na 5.
  2. ↑ Wara’i, " Nahdat Ihya'e namaz Juma’ah”, shafi na 5.
  3. ↑ Hashemi Rafsanjani, “Ab'adu Fikihi, siayasi, Ijtima'i namaz juma'eh”, 54.
  4. ↑ Hashemi Rafsanjani, “Ab'adu Fikihi, siayasi, Ijtima'i namaz juma'eh”, 55.
  5. ↑ بیانات آیت‌الله خامنه‌ای در نهمین گردهمایی ائمه جمعه.، سایت دفتر حفظ و نشر آثار حضر آیت‌الله العظمی خامنه‌ای.
  6. ↑ بیانات آیت‌الله خامنه‌ای در جمع ائمه جمعه.، سایت دفتر حفظ و نشر آثار حضرت آیت‌الله العظمی خامنه‌ای.
  7. ↑ Rodger, “Az Namaz Ta Namad,” shafi na 4
  8. ↑ Zarvandi Rahmani, “Jijah wa Naqsh Velayat Faqih der Barbai Juma’ah Namaz”, shafi na 55.
  9. ↑ Allama Majlisi, Bihar Al-Anwar, Beirut, juzu'i na 86, shafi na 197.
  10. ↑ Sheikh Saduq, Min La Hadrahu Al-Faqih, 1414 Q, juzu’i na 1, shafi na 427.
  11. ↑ Nouri, Mustadrak al-Wasa’il, Qum, juzu’i na 2, shafi na 504.
  12. ↑ Sheikh Saduq, Min La Yahdrahu Al-Faqih, 1404 Q, juzu'i na 1, shafi na 247.
  13. ↑ Hurru Amili, Wasa’il al-Shi’ah, Qum, juzu’i na 5, shafi na 7.
  14. ↑ Nouri, Mustadrak al-Wasa’il, Qum, juzu’i na 6, shafi na 27.
  15. ↑ Fayd Kashani, Al-Majjah Al-Bayda, 1417 AH, juzu'i na 2, shafi na 31.
  16. ↑ Sheikh Tusi, Tahdhib Al-Ahkam, 1365 AH, juzu'i na 3, shafi na 237.
  17. ↑ Wara’i, “ Nahdat Ihya'e Namaz Juma’ah”, shafi na 5.
  18. ↑ Ibn Jawzi, Al-Muntazim fi Tarikh al-Muluk wa’l-Numm, 1412 BC, juzu’i na 13, shafi na 5-6; Yaqut Hamawi, Mu'jam al-Buldan, Leipzig, a karshen kalmar "Jumma'a"; Ibn Kathir, Al-bidaya wa Al-nihaya, 1405 BC, juzu'i na 5, sashi na 10, shafi na 105; Sashe na 6, Kashi na 11, shafi na 332.
  19. ↑ Ibn Battuta, Rehalatuy Ibn Battuta, 1407H, juzu'i na 1, shafi na 233.
  20. ↑ Qalqshandi, Sobh al-A'ashi fi sana'ati al-Aisha, Alkahira, juzu'i na 3, shafi na 362.
  21. ↑ Ibrahimi, “Mutala'at Tadbiki siyasathaya ahdafe barguzri namaz Juma’a...”, shafi na 136.
  22. ↑ Ahmed bin Hanbal, Musnad, 1402 BC, juzu'i na 3, shafi na 424-425; An-Nasa’i, Sunan An-Nasa’i, 1401 BC, juzu’i na 3, shafi 85-89; Haramli, Wasa’il al-Shi’ah, Qum, juzu’i na 7, shafi na 295-302; Nouri, Mustadrak al-Wasa’il, Qum, juzu’i na 6, shafi na 10.
  23. ↑ Shawkani, Naile Al-Awtar, Masar, juzu'i na 3, shafi na 254-255; Sheikh Tusi, Khilaf, Qum, juzu'i na 1, shafi na 593; Muhaqqiq Hilli, Al-Mu’tabar fi Sharh Al-Mukhtasar, 1344H, juzu’i na 2, shafi na 274.
  24. ↑ Sheikh Mufid, Al-Muqni'a, 1410 AH, shafi 164; Hosseini Ameli, Miftah al-Karama, Qom, juzu'i na 8, shafi na 463-483; Zuhayli, fiqihu da hujjojinsa, 1404 BC, juzu'i na 2, shafi na 245-248.
  25. ↑ Malik bin Anas, Al-Muwatta’, 1401 BC, juzu’i na 1, shafi na 101-112; Shafi’i, Al-Umm, Beirut, juzu’i na 1, shafi na 188-209; Kulayni, Kafi, 1401 BC, juzu'i na 3, shafi na 418-428; Sheikh Saduq, Al-Muqni’, 1415 BC, shafi na 144-148; Askalani, Fath al-Bari, 1418 BC, juzu'i na 2, shafi na 450-544.
  26. ↑ Ba'ari daga tasirin wannan magana: Muhammad bin Idris Shafi’i ne ya rubuta littafin Juma’a (Darghadasht: 204); Littafin Juma’a da Idi Biyu, Ahmad bin Musa Ash’ari ya rubuta (Darghadasht: 300); Littafin Juma’a na Abd al-Rahman Nasa’i (Darghadasht: 303); Littafin sallar juma'a Muhammad bn Ahmad Ja'fi ne wanda aka fi sani da Sabouni (Darghadasht: bayan 339); Littafin sallar juma'a Muhammad bn Masoud Ayashi ne ya rubuta shi (Darghadasht: bayan shekara ta 340); Littafin ranar Juma’a da sallar jam’i Abu al-Qasim Jaafar bin Muhammad bin Qulwayh ne ya buga shi (Darghadasht: 369); Littafin ranar Juma'a da Idi guda biyu, Ahmed bin Abi Zahr ya rubuta. Sheikh Saduq ne ya buga littafin ranar juma'a da jam'i (Darghadasht: 381). Littafin sallar juma'a Ahmad bn Abdulwahid ne ya buga shi (Darghadasht: 423).
  27. ↑ Jafarian, Juma’ah Namaz: Zaminah Hay Tarikh, 1372 AH, shafi na 37.
  28. ↑ Jafarian, Juma’ah Namaz: Zaminah Hay Tarikh, 1372 AH, shafi na 37-38; Jafarian, Safawiyya dar Arsat al-Din, 1379 AH, juzu'i na 3, shafi na 251.
  29. ↑ Tabatabai, Al-Mizan, Ismailian Publications, juzu'i na 19, shafi na 274.
  30. ↑ «تفسیر سوره جمعه آیت‌الله جوادی جلسه 10 (1397/01/2»، بنیاد اسرا.
  31. ↑ Domin neman wasu maganganu, duba Rezanjad, Sallatul Juma’a, 1415H, shafi na 28.
  32. ↑ Rezanjad, Sallatul Juma’a, 1415 Hijira, shafi na 77.
  33. ↑ Hili, Al-Sarair, Kum, juzu’i na 1, shafi na 304.
  34. ↑ Fadel Hindi, Kashf al-Litham, Tehran, juzu'i na 1, shafi na 246-248; Tabatabai, Riyadh al-Mas’il, Beirut, juzu’i na 4, shafi na 73-75; Naraqi, Takardun Shi'a, 1415 BC, juzu'i na 6, shafi na 60; Khwansari, Jami’ al-Madarik, 1355 BC, juzu’i na 1, shafi na 524.
  35. ↑ Rezanjad, Sallatul Juma'a, 1415 BC, shafi na 29-65.
  36. ↑ Ga sauran masu riwaya da cikakkun bayanai na hujjoji: Shahid Sani, al-Rawda al-Bahieh, 1403 AH, mujalladi na 1, shafi na 299-301; Faiz Kashani, Al-Shahab al-Thaqib a cikin sallar farilla ta Juma’ah al-Aini, 1401 AH, shafi na 102-47; Agha Bozur Tehrani, Al-Dhari'a, 1403 AH, Juzu'i na 15, shafi na 63, 67, 73; Jabri, sallar juma'a: a tarihi da fikihu, 1376, shafi na 54-55.
  37. ↑ Sheikh Mufid, al-Maqnaa, 1410 AH, shafi 676; Sayyid Morteza, Masa'il Nasiriyya, 1417 AH, shafi 265; Sheikh Tusi, al-Mabsut fi fiqhu Al-Imamiya, 2007, juzu'i na 1, shafi na 143.
  38. ↑ Sayyid Mortaza, Rasaila al-Sharif al-Mortaza, Qum, juzu'i na 3, shafi na 41.
  39. ↑ Shahid Sani, Rasail, Qom, shafi na 197.
  40. ↑ Mousavi Ameli, Madarik al-Ahkam, 1410 AH, juzu'i na 4, shafi na 25.
  41. ↑ Yazdi, Al-Hujjah Fi Wajub Salatil Al-Jumu'ah, bugun Javad Madrasi, shafi na 53-54.
  42. ↑ Mohaghegh Hali, Shara'i'ul Islam, 1409 AH, juzu'i na 1, shafi na 76.
  43. ↑ Allameh Hilli, Wasa'ilul al-Shia, Qom, juzu'i na 2, shafi na 238-239.
  44. ↑ Hilli, Al-Muhaddhab Al-Bari’, Qum, juzu’i na 1, shafi na 414.
  45. ↑ Shahidi Awwqal, Al-Doros Al-Sharia, Qum, Mujalladi na 1, shafi na 186.
  46. ↑ Moghaqq Al-Karki, Rasail al-Mohaqq al-Karki, Qom, juzu'i na 1, shafi na 158-171.
  47. ↑ Naraghi, Musnadul al-Shia, 1415 AH, juzu'i na 6, shafi na 59; Tauzihul al-Masa'il al-Maraji'ah, 1378, juzu'i na 1, shafi na 871-872; Allameh Hilli, Tazkirah al-Fuqaha, 1414 AH, juzu'i na 4, shafi na 27; Moghaq al-Karki, Rasail al-Mohaqqiq al-Karki, Qom, shafi na 163; Hosseini Ameli, Miftah al-Karamah, Qom, juzu'i na 8, shafi na 216.
  48. ↑ Kashif al-Ghita, Kashful Al-ghita an mubhamatil Sharia, 1380 AH, juzu'i na 3, shafi na 248; Najafi, Jawahir al-Kalam, 1981 miladiyya, juzu'i na 11, shafi 151; Imam Khumaini, Tahrir al-Wasila, Beirut, juzu'i na 1, shafi na 205; Don haka: Danish-e-Pajuh, Index of the Central Danish-Gah na Tehran, juzu'i na 14, shafi na 3604.
  49. ↑ Syed Mortaza, Rasaila al-Sharif al-Mortaza, Qum, juzu'i na 1, shafi na 222; Hilli, Al-saRaer, Kum, juzu'i na 1, shafi na 290; Fazel Handi, Kashf al-Latham, Tehran, juzu'i na 4, shafi na 215.
  50. ↑ Sheikh Tusi, Tahzeeb al-Ahkam, 1404 AH, shafi na 103.
  51. ↑ Kassani, Bada’i’ al-Sana’i fi Tartīb al-Shara’i’, 1409 AH, juzu’i na 1, shafi na 266.
  52. ↑ Hosseini Ameli, Miftah al-Karama, Qom, juzu'i na 2, shafi na 130-135; Najafi, Jawahir al-Kalam, 1981 miladiyya, juzu'i na 11, shafi 245.
  53. ↑ Kliny, Kafi, 1401 AH, juzu'i na 4, shafi na 176; Mawardi, Al-Ahkam al-Sultaniyyah da Al-Walayatud-Diniyayah, 1409H, shafi na 164.
  54. ↑ Kassani, Kitab Bā’ī’ al-Sana’ī fi Tartīb al-Shara’ī’, 1409 AH, juzu’i na 2, shafi na 113.
  55. ↑ Seyyed Mortaza, Rasaila al-Sharif al-Mortaza, Qum, juzu'i na 3, shafi na 41; Rafei Qazvini, Fath al-Aziz, Sharh al-Awjiz, Beirut, juzu'i na 4, shafi na 576; Nawi, Al-Majmoj, Beirut, juzu'i na 4, shafi na 513; Mukayese: Hurrul Amili, Wasal al-Shia, Kum, juzu'i na 7, shafi na 312-313.
  56. ↑ Alameh Halli, Tazkirah al-Fuqaha, 1414 AH, juzu'i na 4, shafi na 68-69; Hurrul Amili, Salatul Juma'a, Qum, 1409 AH, shafi na 193-199.
  57. ↑ Salar Dailami, Al-Marasim Al-Alawiyyah Fi Ahkam Al-Nabiwiyyah, 1414 AH, shafi na 77; Hurrul Ameli, Wasa'il al-Shia, Qom, juzu'i na 7, shafi na 344; Al-Masal al-Masal, Nassoshi, 1378, Juzu'i na 1, shafi na 878-879.
  58. ↑ Sarkhasi, Al-Mabsut, Alkahira, juzu'i na 2, shafi na 29-30; Hili, Al-Sarair, Kum, juzu'i na 1, shafi na 291-295; Nawawi, Rawdat al-Talibin wa Umdat al-Muftin, Beirut, juzu'i na 1, shafi na 573. Khoi, Minhaj al-Salihin, 1410 AH, juzu'i na 1, shafi 187; Tauzihul Al-masa'il, 1378 AH, juzu'i na 1, shafi na 888, 892.
  59. ↑ Motahhari, Ashnayi Ba Qur’an, 1390 AH, juzu’i na 7, shafi na 88.
  60. ↑ Hurrul Amili, Wasa’il al-Shi’a, Mu’assasa al al-Bayt (A.S) Li Ihya Turas, juzu’i na 7, shafi na 344.
  61. ↑ Sheikh Mufid, Al-Muqni'a, 1410 AH, shafi 141; Kassani, Kitab Bā’ī’ al-Sana’ī fi Tartīb al-Shara’ī’, 1409 AH, juzu’i na 1, shafi na 269; Najafi, Jawahir al-Kalam, 1981 miladiyya, juzu'i na 11, shafi na 133-134.
  62. ↑ Sheikh Tusi, Al-Khilaf, Qum, juzu'i na 1, shafi na 631-432; Tauzihul Al-masa'il, Maraji'ah, 1378 AH, juzu'i na 1, shafi na 878.
  63. ↑ Tauzihul Al-Masa'il, Magana, 1378, juzu'i na 1, shafi na 872-873.
  64. ↑ Ibn Attar, Adab al-Khatib, 1996, shafi na 96-89; Imam Khumaini, Tahrir al-Wasila, Beirut, juzu'i na 1, shafi na 209; Al-Masal al-Masal, Magana, 1378, Juzu'i na 1, shafi na 879-880.
  65. ↑ Mohaghegh Hilli, Shar'i al-Islam, 1409 AH, juzu'i na 1, shafi na 76.
  66. ↑ Najafi, Jawaharlal Kalam, 1362, juzu'i na 11, shafi na 296.
  67. ↑ Shafi'i, Al-Amm, Beirut, juzu'i na 1, shafi na 192; Ibn Qudama, al-Mughani, 1403 AH, juzu'i na 2, shafi na 173-174; Nawi, Al-Majmoj, Beirut, juzu'i na 4, shafi na 509.
  68. ↑ Jafarian, Safawiyya dar Arsat al-Din, 1379 AH, juzu'i na 3, shafi na 255.
  69. ↑ صدور اجازه اقامه اولین نماز جمعه تهران به امامت آیت الله طالقانی
  70. ↑ حکم انتصاب آقای خامنه‌ای به سمت امامت جمعه تهران، پرتال امام خمینی.
  71. ↑ Khoshqalb, Khatbahh Sabz, 1392, shafi na 28
  72. ↑ آخرین نماز جمعه آیت‌الله جوادی آملی. خبرگزاری ایرنا.
  73. ↑ Karbalai, "Shakle giri wa Idare tauliyat jadid Harame Hosseini," shafi na 61.
  74. ↑ سبک زندگی اولین شهید محراب. پایگاه حوزه نیوز
  75. ↑ خبرگزاری رسا.
  76. ↑ Abdul Razzaq, Shahidul Al-Sadr II, 2008 AD, shafi 101
  77. ↑ Abdul Razzaq, Shahidul Al-Sadr II, 2008 AD, shafi na 98.
  78. ↑ Tabarani, Al-Mu'jam al-Kabir, Beirut, juzu'i na 17, shafi na 267; Ahmadi Mianji, Kitab Makatib al-Rasoul, 1363, shafi na 239.
  79. ↑ Ibn Majah, Sunan Ibn Majah, 1401, juzu'i na 1, shafi na 344; Nasa'i, Sunan Nasa'i, 1401 AH, juzu'i na 8, shafi 150.
  80. ↑ Misali: Masoudi, Moruj al-Dahahab, Beirut, juzu'i na 3, shafi na 19.
  81. ↑ Halabi, Sirah al-Halbiyya, Beirut, juzu'i na 2, shafi na 59.
  82. ↑ Tabari, Tarikh al-Tabari, Beirut, juzu'i na 3, shafi na 447, 2740; Ibn Asaker, Tarikh Madina damashki, Beirut, juzu'i na 13, shafi na 251; Ibn Kathir, al-Bidaya wa al-Nihaya, 1405 AH, juzu'i na 7, shafi na 189; Mahmoudi, Nahj al-Saada fi Mustadrak Nahj al-Balagha, Beirut, juzu'i na 1, shafi 427, 499; Juzu'i na 2, shafi na 595, 714; Juzu'i na 3, shafi na 153, 605.
  83. ↑ Yaqoubi, Tarikh Eliaqoubi, Beirut, juzu'i na 2, shafi na 285, 365; Tabari, Tarikh al-Tabari, Beirut, juzu'i na 8, shafi na 579-570, 594; Juzu'i na 9, shafi na 222.
  84. ↑ Ibn Jozi, al-Muntazem fi Tarikh al-Muluk Wal umam, 1412 AH, juzu'i na 14, shafi na 383; Juzu'i na 15, shafi na 351.
  85. ↑ Qalqshandi, Sobh al-Ashi fi sana'ati al-Insha, Alkahira, juzu'i na 10, shafi na 15, 19-20.
  86. ↑ Zarari, Tarihin Ale Zurareh, Isfahan, juzu'i na 2, shafi na 27; Nouri, Mustardak al-Wasail, Qom, juzu'i na 6, shafi na 40; Jabri, Salatul Juma’a: a tarikhiya waa fikihiyyan, 1376, shafi na 24.
  87. ↑ Misali: Ibn Jozi, al-Muntazem fi Tarikh al-Muluk Wal umam, 1412 AH, juzu'i na 16, shafi na 31-32; Alameh Majlisi, Bihar al-Anwar, Beirut, juzu'i na 44, shafi na 333.
  88. ↑ Tabari, Tarikh al-Tabari: Beirut, juzu'i na 4, shafi na 328.
  89. ↑ Hashemi Rafsanjani, “Ab'a fikhi, Siyasi wa Ijtima'i Namaz Juma’a,” shafi na 48-49.
  90. ↑ Khatib Baghdadi, Tarikh Baghdad, 1422 BC, juzu'i na 1, shafi 430.
  91. ↑ Ibn Atheer, Al-Kamil fi Al-Tarikh, Beirut, juzu'i na 8, shafi na 533.
  92. ↑ Ibn Jawzi, Al-Muntazim fi Tarikh al-Muluk wa’l-umam, 1412 BC, juzu’i na 15, shafi na 198-201.
  93. ↑ Qomi, Al-Kuna wa Al-Qab, Saida, juzu'i na 2, shafi na 417; Jafarian, Safawiyyadar arseh dini, 1379, juzu'i na 3, shafi na 258-259.
  94. ↑ Jafarian, Juma’ah Namaz: Zaminah Hay Tarikh, 1372 AH, shafi na 23-25.
  95. ↑ Wara’i, “Nahdhat Ihyae Namaz Jumu’ah”, shafi na 6.
  96. ↑ Wara’i, “Sallar Nahdhat Ahyay Jumu’ah”, shafi na 6.
  97. ↑ Montazeri, Al-Badr Al-Zahir fi Sallatil Juma'a wa Al-Musafir, 1362 AH, shafi na 7; Jafarian, Namaz Juma’ah: Zaminah Hay Tarikh, 1372 AH, shafi na 24-27.
  98. ↑ az jumleh Sheikh Ibrahim Qatayfi (Darghadasht: 950 BC).
  99. ↑ Jabri, Sallatul Juma’a: A Tarikhiyan wa Fiqihiyan, 1376 Hijira, shafi na 50-54; Jafarian, Namaz Juma’ah: Zaminah Hay Tarikh, 1372 AH, shafi na 28.
  100. ↑ Qazwini, Tamim Amal Al-Amal, 1407 AH, shafi na 172-173.
  101. ↑ Agha Bozur Tehrani, Tabaqat Al-Shia, 1404H, Part 1, shafi 176; Jabri, sallatul juma'a: a tarikhiyan wa fikihiyan, 1376, shafi na 51-50.
  102. ↑ Agha Bozur Tehrani, al-Dhari'a 1403 AH, juzu'i na 25, shafi na 28.
  103. ↑ Jafarian, Safawiyya dar Arse Dini, 1379 AH, juzu'i na 3, shafi na 237.
  104. ↑ Jafarian, Safaviyya dar Arsat dini, Farhang wa Siyast, 1379 AH, juzu'i na 1, shafi na 269.
  105. ↑ Majlisi, Lawami Sahibqarani, 1374 AH, juzu'i na 4, shafi na 513; Khwansari, Jami’ al-Madarik, 1355 BC, juzu’i na 2, shafi na 68-78, 122-123; Bahrani, Lu'u-lu'u na Bahrain, Qum, shafi na 61, 95, 136, 445.
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  107. ↑ Montazeri, Al-Badr Al-Zahir fi Saltail Juma'a wa Al-Musafir, 1362H, shafi na 7.
  108. ↑ Aqa Bozorg Tehrani, Al-Dhari’ah, 1403 AH, juzu’i na 2, shafi na 76-88; Sashe na 3, shafi na 252, 301, 370-371; Sashe na 4, shafi na 322; juzu'i na 6, shafi na 5-6, 100; juzu'i na 9, shafi na 785, 1087-1088; Rezanjad, Salatul Juma'a, 1415 BC, shafi na 123-145.
  109. ↑ Yazdi, Al-Hujjah Fi Wajub Salatil Al-Juma, bugun Javad Madrasi, shafi na 50.
  110. ↑ Yazdi, Wazaif Rouhaniyet, 1375 AH, shafi na 84.
  111. ↑ Don sharhinku: Kashuri, Farzangan Khwansar, 1378 AH, shafi na 133.
  112. ↑ Shabiri Zanjani, Jar'eh Az Darya, wanda Cibiyar Nazarin Shi'a ta Shinasi ta buga, juzu'i na 2, shafi na 625.
  113. ↑ Jam'i az Pajuheshgarane hauze Kum, Golshan Abrar, 2005, juzu'i na 3, shafi na 352.
  114. ↑ جمعی از پژوهشگران حوزه علمیه قم، گلشن ابرار، ۱۳۸۵ش، ج ۳، ص۳۵۲.
  115. ↑ آیت‌الله طاهری: باید از حکومتی کردن نماز جمعه پرهیز کرد. پرتال امام خمینی.
  116. ↑ «یک انتصاب تاریخی برای نماز جمعه تهران»، ایسنا.
  117. ↑ Siyasate Guzare A'immeh Juma'a, 1382H, shafi na 2.
  118. ↑ «معرفی دانشنامه نماز جمعه»، وبگاه دانشنامه نماز جمعه

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