Sihiri

Daga wikishia
wannan kasida ce game da sihiri, domin sanin ayoyi da suke da wannan suna duba: Ayar Sihiri
Risala Ilmiyya

Sihiri (Larabci السحر)ko Tsafi wani aiki ne da ya ƙetare al’ada wanda yake nufin yin tasarrufi cikin ɗaiɗaikun mutane ko wasu abubuwa, Malaman fiƙihu na Shi’a sun yi ittifaƙi kan haramcin amfani da sihiri, koyan sihiri, da karɓar lada kan yin sihiri. Malaman ilmin Akhlaƙ suna ƙirga sihiri cikin jerin manyan zunubai, an naƙalto riwaya daga Imamai (A.S) da take bayyana cewa sihiri daidai yake da kafirci an kuma hana yinsa. A cewar Malaman tafsiri, bisa ayar Alku’ani sihiri nau’i biyu ne: wasu ba’ari daga sihiri hiyali ne da bai da samuwa a zahiri, amma akwai sihiri da yake da samuwa da yake da kufaifayi na gaskiya misalin raba miji da matarsa. Malaman muslunci sun bayyana cewa sihiri ya banbanta da mu’ujiza: ita mu’ujiza tana kasancewa tare da da’awar Annabta da kuma irada da ƙudurar Allah, ba ta buƙatuwar da horar da zuciya, saɓanin sihiri da ba zai taɓa yiwuwa ya kasance tare da da’awar Annabta ba, kuma shi sihiri yana buƙatar koyansa da kuma horar da zuciya a kansa. Wasu ba’arin Malaman fiƙihu, koyo ilimin sihiri domin tunkuɗe sihiri ko kuma domin tona asirin maƙaraya masu da’awar Annabta, yana zama halas ko kuma ma wajibi, haka kuma dangane da shin kaɗai hanyar addu’a da karatun Alkur’ani ne ya halasta ayi amfani da su cikin karya sihiri ko kuma za a iya amfani da sihirin domin karya sihiri, akwai saɓanin ra’ayoyin Malamai. Kan asasin fatawar Malamai, Idan mai aikata sihiri ya kasance Kafiri to za a ladabtar da shi, idan kuma Musulmi ne kuma yana ganin sihiri matsayin abin da yake halas to za a zartar da hukunci ridda a kansa, haka kuma idan wani mutum ya rasa ransa sakamakon yi masa sihiri, ba’ari daga Malaman fiƙihu suna ganin za a zartar da ƙisasi da diyya kan wanda ya yi masa sihiri, sai dai cewa wasu sun saɓa da wannan hukunci.

Matsayin Sihiri

A al’adar Magana, ana siffanta sihiri da tsafi shi ne: samun ikon kan sarrafa halittun ɗabi’a da waɗanda suka ƙetare ɗabi’a ta hanyar karanta sihiri da ƙulunboton sihiri cikin sarrafa mutane da da abubuwa da al’amura.[1] cikin Alkur’ani.[2] da riwayoyi[3] an yi Magana game da sihiri, Malaman tafsiri[4] da Malaman hadisi.[5] sun bahasi ƙarhen ayoyi da riwayoyi da suke Magana kan sihiri, haka kuma shi sihiri ɗaya ne daga mas’aloli a ilmin fiƙihu Malamai sun yi bahasi dangane da halascin yinsa da rashin halasci,[6] uƙubar da shari’a ta tanada kan mai yin sihiri.[7] da sauran batutuwan da suka shafe ta da aka yi bahasi kansu.[8]

Tarihinsa

Kan asasin Tafsir Amsal, dangane da a wannan zamani ne a ka fara yin sihiri ya kuma fara yaɗuwa babu yankakkiyar Magana, kaɗai dai za a iya cewa a daɗaɗɗen zamani da ya wuce wannan abu ya samu yaɗuwa.[9] cikin wata riwaya daga Imam Hassan Askari (A.S) ya zo cewa an fara sihiri da tsafi tun a zamanin Annabi Nuhu (A.S) ya kuma samu yaɗuwa sosan gaske.[10]

Bambancin Da Yake Tsakanin Sihiri Da Mu’ujiza

Asalin Maƙala: Mu’ujiza ɗaya daga cikin abubuwan da aka dangantawa Annabawa tsawon zamani musammam ma Annabin Muslunci (S.A.W) shi ne tsafi.[11] amma Malaman Muslunci ba su karɓi wannan abu ba, sun yi bayani cewa akwai bambanci tsakanin sihiri da mu’ujiza: Sihiri da mu’ujiza dukkaninsu suna da tasiri; amma ita mu’ujiza gaskiya ce shi kuma sihiri ƙarya ce. mu’ujiza tana cikin layin tarbiyya da gyara, amma shi kuwa sihiri wani abu da bai da manufa da hadafi, ko kuma hadafinsa wani abu bai da ƙima da daraja sosai.[12]

Sihiri ya ɗoru kan al’amuran mutane, da wannan illa ne Masu sihiri suke zuwa da ayyuka da suka ƙetare ɗabi’a wanda suka horar da kawukansu a kansu, amma mu’ujiza wani al’amari ne daga Allah, kuma su Annabawa suna aikata abubuwa da mutane suka buƙace su daga gare su ne.[13] Mu’ujiza tana kasancewa ne tare da da’awar Annabta; amma sihiri ba zai taba yiwuwa ya kasance tare da da’awar Annabta ba, saboda hikimar Allah za ta hana faruwar hakan, duk wanda ya yi ganganci haɗawa da da’awar Annabta Allah zai kunyata shi da tona masa asiri.[14]

Tabbatar Da Samuwar Sihiri Daga Alkur’ani

Marubutan tafsirin Amsal, tare da bincike kusan ayoyin 51 suka fitar da aka yi amfani da Kalmar sihiri cikin Alkur’ani wanda kan asasinsu ne suka kasa sihiri zuwa kashi biyu: Sihirin yaudara da rufa ido wanda bashi da samuwa ƙarya ce tsagwaronta, misalin abin da ya zo cikin aya ta 66 suratul ɗaha [yadasht 1] da aya ta 116 suratul A’araf. [yadasht 2] Sihiri wanda yake na gaskiya da gaske kuma yana da tasiri; misalin wanda ya zo cikin aya ta 102 suratul Baƙara cikin tasirin sihiri kan raba mata da miji.[15]

Asalin Maƙala: Ayar Sihiri

Malaman tafsiri cikin aya ta 102 suratul Baƙara, sun naƙalto labarin Mala’iku guda biyu waɗanda ake kira Haruta da Maruta da suka kasance a zamanin Annabi Sulaiman (A.S) suna rayuwa cikin Banu Isra’il da surar mutane, sakamakon yaɗuwar sihiri tsakankanin Banu Isra’il da haifar da fitintinu daban-daban waɗannan Mala’iku sun kasance suna koyawa mutane hanyoyin karya sihiri da tunkuɗe shi, kan asasin wannan aya sun gayawa mutane su yi amfani da shi ta hanya mai kyau cikin karya sihiri, wannan wata jarrabawa ce a kan Banu Isra’I; sai dai kuma sun dinga amfani da shi ta hanyar da bata dace ba.[16]

Mu’amalar Imamai (A.S) Tare da Sihiri Da Tsafi

Sakkuni ya rawaito daga Imam Sadiƙ (A.S) ko Imam Baƙir (A.S) cewa cikin amsar da Annabi ya bai wa wata mata da ta tambaye shi cewa mijinta ya kasance mutum mara hali mai kyau, shin zan iya amfani da shiri domin jawo hankalinsa, sai Annabi (S.A.W) ya ce Allah wadaranki, kin gurɓata ruwan kogi, kin baƙanta fulawa, Mala’ikun Sama da ƙasa sun tsinema miki

Shaik Saduƙ Man la Yahzarahul Al-faƙihu, 1367, j 5 sh 95

Kulaini ya naƙalto hadisi daga Imam Sadiƙ (A.S) wani mutum ya ƙarar da rayuwarsa cikin sihiri daga ƙarshe ya yi nadama ya tuba. Imam ya umarce shi da ya yi amfani da hanyar sihiri cikin karya sihiri da tunkuɗe shi.[17] Allama Majlisi ya fitar da natija daga wannan riwaya cewa ya halasta koyan ilimin sihiri domin karya sihiri da tunkuɗe shi.[18]

A wani hadisin daban daga Imam Ali (A.S) cikinsa Imam ya bayyana koyan sihiri da cewa kafirci ne, yana cewa duk wanda yake sihiri kuma yaƙi tuba to haddinsa shi ne a kashe shi kawai,[19] Ibn Idris Hilli shima ya naƙalto wata riwaya daga Imam Sadiƙ (A.S) wacce cikinta, aka labarta cewa wani mutum ya je wurin Imam Sadiƙ (A.S) ya tambayi hukunci zuwa wurin mai aikata sihiri wanda yake gano inda kayan da aka sace suke, cikin bai wa wannan mutumin amsa ya yi bayanin riwaya daga Annabi (S.A.W) cewa duk wanda yake zuwa wurin Boka ko mai sihiri kuma yake kuma gasgata maganganunsu, lallai ya kafirta daga abin da Ubangiji ya saukar.[20]

Hanyoyin Karya Sihiri

Allama Majlisi cikin littafin Biharul A-Anwar ya kawo wata riwaya ƙarƙashin taken (Addu’a domin tunkuɗe sihiri da kambum baka),[21] cikin littafin ɗibbul Al-A’imma shima an kawo wata riwaya da taken “tsari domin karya sihiri”,[22] alal misali, Imam Ali (A.S) cikin amsarsa lokacin da Sahabbansa suka nemi ya koya musu addu’a ko ya basu su rubutata a kan fatarsu ya zamana suna tare da ita a kodayaushe.[23] haka kuma cikin wata riwaya daga Annabi (S.A.W) wacce ya ce: duk wanda yake da tsoro daga sihiri ko Shaiɗanu, to ya karanta aya ta 54 suratul A’araf.[24]

Haƙiƙanin Sihiri Da Bayanin Fiƙihu Da Misdaƙansa

Ra’ayoyin Malaman fiƙihu sun sassaɓa dangane da menene sihiri da haƙiƙaninsa, wasu suna ganin sihiri abu ne da yake da samuwa a waje a zahiri, wasu adadi kuma sun yi imani da cewa sihiri ƙarya ce da bata da samuwa a waje, wasu jama’a suna cewa cikin fagen kasancewarsa a waje ko rashin hakan ba zai iya tabbatar da yankakkiyar Magana da ra’ayi a kansa ba:

Samfuri daga rubutun sihiri da tsafi

Haƙiƙanin Sihiri

Shaik ɗusi da Shahidus Sani suna ganin cewa sihiri wani abu ne da yake da samuwa a waje a zahiri da fili,[25] Ayatullahi Khuyi yana cewa sihiri shi ne samun ikon yin tasarrufi cikin mariskai da kuma hiyalin wanda aka yiwa sihiri, wani abu ne da bai da wata samuwa a zahiri.[26] a cewar Shahidul Awwal Aksarin Malamai sun yarda da wannan ra’ayi,[27] Muhaƙƙiƙul Karki, ya tafi kan cewa ba za a iya fitar da yankakkiyar Magana ba cikin kasancewa shin sihiri hiyali ne ko gaskiya ne.[28]

Ta’arifin Sihiri Da Misdaƙansa

A cewar Mulla Ahmad Naraƙi, bayanin Malaman fiƙihu kan sihiri ba zai iya tattaro dukkanin sasanninsa ba,[29] Malamin yana ganin madogara cikin sanin mafhumin sihiri shi ne Urufi (Mutane) yana cewa a kallon urufi sihiri wani ɓoyayyen abu ne da baya faruwa da yaɗuwa cikin surar abin da aka saba da shi yau da gobe.[30] Allama Hilli ya rubuta cewa shi sihiri shi ne wata Magana ko wani aiki da a kaikaice suke tasiri a gangar jikin mutum,[31] wannan sihiri zai iya samar da sababin mutuwa, ciwo, raba mata da miji, samar da soyayya ko ƙiyayya cikin mutum,[32] Imam Khomaini shima wannan ta’arifi ya yi kan sihiri,[33] Shahidul Awwal ya ƙara wasu wurare cikin sihiri misalin amfani da Aljanu, amfani da Shaiɗanu ko Mala’iku domin samun abin da babu shi, ko kuma warkar da mara lafiya, halarto da Ruhu da Magana da shi, bayyanar da keɓantattun abubuwan da ba a sansu ba daga sinadarai mabambanta na ɗalsamai.[34]

Fakhrur Muhaƙƙiƙin, yana ganin Sihiri shi ne yin wani aiki da ya ƙetare al’ada ta hanyar ƙarfi da iko na ɓoye a cikin nafsu, ko kuma tare da taimakon falakiyyat (Halittun Sama) ko kuma tare da ciɗanyar ƙarfin sama da ƙarfin ƙasa ko kuma ta hanyar karɓar taimako daga Arwahul basiɗ,[35] Ayatulahi Gulfaigani ya tafi kan cewa sihiri shi ne duk wani aiki da yake da kufaifayin mara ɗebe haso da nutsuwar rai da ya saɓawa al’ada, misalin karamomi da mu’ujizozi, babu bambanci shin ya yi taisiri a jikin wanda aka yi wa sihirin ko bai yi ba; shin wanda aka yiwa sihirin dabba ce ko ɗan Adam ko daskararrun halittu; misalin motsa bishiya ko girgiza rufin gini ko bango, ko tsayar da ruwa ba tare da jingina da sabubba na zahiri ba, ko kuma al’amura na shari’a misalin ayoyi da addu’o’i da aka naƙalto su daga Ma’sumai (A.S)[36] a ra’ayin Sayyid Khuyi, amfani da al’amura da suka ƙetare al’ada cikin kufan tsaftace zuciya ko horar da ita, ba a ƙidaya su cikin sihiri.[37]

Shin Haramun Ne Amfani Da Hanyar Sihiri Ko Kuma Ya Halasta?

Haramcin sihiri kan mutane, koyansa da koyar da shi, karɓar lada kansa, wani abu ne da Malaman Shi’a suka yi ijma’i a kansa,[38] cikin littafan Akhlaƙ nan ma an ƙidaya sihiri cikin jerin manyan zunubai,[39]bisa imanin Abdul-Husaini Dastegaibi, dalilin kasancewar sihiri cikin manyan lefuka shi ne bayanin da riwaya ta yi ƙarara. Malamin dangane da wannan batu ya dogara da riwaya daga Imam Sadiƙ (A.S) cewa sihiri yana cikin jerin layin manya-manyan zunubai.[40]

Tare da haka, cikin canjawar yanayi hukuncinsa yana bambanta a wurin wasu daga Malamai, misali wasu jama’a daga Malamai suna ganin ya halasta ayi amfani da sihiri domin kare kai daga sihiri masu sihiri,[41] marubucin littafin Jawahirul Al-Kalam ya ce, yana ganin babu matsala koyar sihiri domin zai iya yiwuwa a halin larura ya zamana an buƙace shi domin kare kai,[42] Shahidul Awwal da Shahidus Sani sun ce koyar sihiri idan ya kasance domin tona asirin maƙaryaci ko mai da’awar Annabtar ƙarya wajibi ne amma kifa’i (Idan wasu suka yi sun saukewa saura),[43] marubucin littafin Jawahirul Al-Kalam yana cewa za a iya amfani da addu’a da karatun Alkur’ani cikin karya sihiri.[44]

Hukuncin Mai Aikata Sihiri

Bisa fatawar Malaman fiƙihu na Shi’a, idan mai sihiri ya kasance kafiri, za a masa ta’aziri a ladabtar da shi;[45] idan kuma Musulmi ne kuma yana halasta sihiri, za a masa hukunci matsayin wanda ya yi ridda tare da zartar da hukuncin ridda a kansa,[46] a cikin yananin kasancewa baya halasta aikata sihiri a ra’ayin wasu Malamai duk da hakan za a zartar da hukuncin kisa a kansa,[47] amma wasu jama’a daga Malamai sun saɓa da wannan fatawa.[48]

Kisa Tare da Mai Aikata Sihiri

Fatawar Malaman fiƙihu na Shi’a ta bambanta dangane da kisa ta hanyar sihiri, a fatawar Shaik ɗusi, idan wani ya kashe wani ta hanyar amfani da sihiri, babu ƙisasi da diyya,[49] amma Muhaƙƙiƙ Hilli ya ƙarfafa tsammanin tabbatuwar sihiri daga ƙarshe ya ƙarfafi ƙisasi da bada diyya,[50] Allama Hilli[51] da Shahidul Sani[52] sun tafi kan cewa ƙisasi ya dogara da iƙrarin mai sihiri: idan mai sihiri ya yi iƙrari ya aikata sihirin ne da niyya yin kisa, ta zai zama ƙisasi a kansa,[53] a ra’ayin Imam Khomaini idan har tasirin sihiri ya tabbatu cikin kashe wani kuma niyyar mai sihiri ta kasance yin kisa, za a lissafa haka cikin layin kisa kwatankwacin kisan ganganci, haka kuma idan sihiri ya kasance cikin yanayin da ake lissafa shi mai kisa shima to zai kasance kisan ganganci.[54]

Bayanin kula

  1. ↑ Anuri wa diagran, Farhang Rooz Sokhon, 2003, shafi na 368.
  2. ↑ Misali, dubi Suratul Taha, aya ta 66; Suratul A'araf, aya ta 116.
  3. ↑ Misali, duba Kulaini, Al-Kafi, 1407 AH, juzu’i na 5, shafi.115; Sheikh Sadouq, Man La Yahzara al-Faqih, 1367, juzu'i na 5, shafi na 95; Hamiri, Qarb al-Asnad, 1413 AH, shafi 152; Ibn Idris Hilli, al-Saraer, 1410 AH, juzu'i na 3, shafi na 593.
  4. ↑ Misali, duba Tabarsi, Majmaal Bayan, 1372, juzu’i na 1, shafi na 342-336; Tabatabai, Al-Mizan, 1390 AH, juzu'i na 1, shafi na 233-236; Sadeghi Tehrani, Al-Furqan, 1406 AH, juzu'i na 2, shafi na 79-84; Makarem Shirazi, Tafsir al-Nashon, 1371, juzu'i na 1, shafi.374.
  5. ↑ Misali, duba Alameh Majlesi, Miryah al-Aqol, 1404 AH, juzu'i na 19, shafi na 73.
  6. ↑ Misali, duba Hosseini Ameli, Miftah al-Karamah, 1419 AH, juzu'i na 12, shafi.226; Najafi, Jawahirul alKalam, 1362, juzu'i na 22, shafi.78; Shahid Al, Al-Dros, Al-Nashar al-Islami Institute, juzu'i na 3, shafi na 164; Shahid Sani, al-Rawda al-Bahiyya, 1410 AH, juzu'i na 3, shafi na 215.
  7. ↑ Misali, duba Najafi, Jawahirlul alKalam, 1362, juzu’i na 22, shafi.86; Khansari, Jami al-Madarak fi Sharh al-Mukhtasar al-Nafi, 1405 AH, juzu'i na 7, shafi na 113; Khoi, Misbah al-Faqahah, 1377, juzu'i na 1, shafi na 459.
  8. ↑ Misali, duba Sheikh Tusi, al-Khilaf, 1407 AH, juzu'i na 5, shafi na 329; Mohaghegh Hilli, Shar'i al-Islam, 1409 AH, juzu'i na 4, shafi 973; Alameh Hilli, Tahrir al-Ahkam, 1420 AH, juzu'i na 5, shafi.425; Imam Khumaini, Tahrir al-Wasliyeh, 1392, juzu'i na 2, shafi na 546.
  9. ↑ Makarem Shirazi, Tafsir Namuneh, 1371, juzu'i na 1, shafi.377.
  10. ↑ Sheikh Sadouq, Uyoun Akhbar al-Reza, tsira da amincin Allah su tabbata a gare shi, 1378 AH, juzu'i na 1, 267.
  11. ↑ Makarem Shirazi, Tafsir Namuneh, 1371, juzu'i na 8, shafi.437.
  12. ↑ Makarem Shirazi, Tafsir Namuneh, 1371, juzu'i na 8, shafi.438.
  13. ↑ Makarem Shirazi, Sakon Imam Amir al-Mominin (AS), 2006, juzu'i na 7, shafi na 519. ↑ Makarem Shirazi Payam Imam Amir al-Mominin (AS), 1386, juzu'i na 7, shafi na 519-520.
  14. ↑ Makarem Shirazi, Payam Imam Amir al-Mominin (AS), 1386, juzu'i na 7, shafi na 519-520.
  15. ↑ Makarem Shirazi, Tafsir Namuneh, 1371, juzu'i na 1, shafi na 378-379.
  16. ↑ Tabarsi, Majmall Bayan, 1372, juzu'i na 1, shafi na 342-336; Tabatabai, Al-Mizan, 1390 AH, juzu'i na 1, shafi na 233-236; Sadeghi Tehrani, Al-Furqan, 1406 AH, juzu'i na 2, shafi na 79-84; Makarem Shirazi, Tafsir Namuneh, 1371, juzu'i na 1, shafi.374.
  17. ↑ Kulaini, Al-Kafi, 1407 AH, juzu'i na 5, shafi na 115.
  18. ↑ Alameh Majlisi, Mirya al-Aqol, 1404 AH, juzu'i na 19, shafi na 73.
  19. ↑ Himyari, Qarb al-Asnad, 1413 AH, shafi na 152.
  20. ↑ Ibn Idris Hilli, al-Saraer, 1410 AH, juzu'i na 3, shafi na 593.
  21. ↑ Alameh Majlisi, Bihar al-Anwar, 1403 AH, juzu'i na 92, shafi na 124.
  22. ↑ Abna Bastam,Tibbu A'Imma, 1411H, shafi na 35.
  23. ↑ Ibna Bastam, Tibbu A'Imma, 1411H, shafi na 35;
  24. ↑ Sayyid Ibn Tawoos, Aman, 1409 AH, shafi 130; Allameh Majlesi, Bihar al-Anwar, 1403 AH, juzu'i na 92, shafi na 132.
  25. ↑ Sheikh Tusi, Al-Khilaf, 1407 AH, Juzu'i na 5, shafi na 327; Shahid Sani, al-Rawda al-Bahiyya, 1410 AH, juzu'i na 3, shafi na 215.
  26. ↑ Khoi, Misbah al-Faqahah, 1377, juzu'i na 1, shafi na 453.
  27. ↑ Shahid Awol, Al-Duros, Al-Nashar al-Islami Foundation, juzu'i na 3, shafi na 164.
  28. ↑ Mohagheq Karki, Jame Al-Maqassed, 1414 AH, juzu'i na 4, shafi na 30.
  29. ↑ Naraghi,Mutsanad al-Shia, 1415 AH, juzu'i na 14, shafi na 114.
  30. ↑ Naraghi,Mutsanad al-Shia, 1415 AH, juzu'i na 14, shafi na 114.
  31. ↑ Alameh Halli, Tazkirah al-Fuqaha, 1422 AH, juzu'i na 12, shafi 144.
  32. ↑ Alameh Halli, Tahrir al-Ahkam al-Sharia akan mazhabar Imamiyyah, 1420 AH, juzu'i na 5, shafi na 396.
  33. ↑ Imam Khumaini, Tahrir al-Wasila, 1392, juzu'i na 1, shafi na 529.
  34. ↑ Shahid Awol, Al-uDros, Al-Nashar al-Islami Foundation, juzu'i na 3, shafi na 164
  35. ↑ Fakhr al-Maghqaqin Hilli, Idahu al-Fawa'id, 1387 AH, juzu'i na 1, shafi na 405.
  36. ↑ Golpayegani, Hidayah Al-Ibad, 1371, juzu'i na 1, shafi na 342.
  37. ↑ Khoi, Misbah al-Faqahah, 1377, juzu'i na 1, shafi na 453
  38. ↑ Hosseini Ameli, Miftah al-Karamah, 1419 AH, juzu'i na 12, shafi na 226.
  39. ↑ Golestane, Manhaj Al-Yekin, 2008, shafi na 136; Shabbar, Al-Akhlaq, Al-Numan Press, shafi na 216; Dastghib, Manyan zunubai, 2008, juzu'i na 2, shafi na 77.
  40. ↑ Dastghib, Gunahane Kabira, 2008, juzu'i na 2, shafi na 77.
  41. ↑ Shahid Awol, Al-uDros, Al-Nashar al-Islami Institute, juzu'i na 3, shafi na 164; Al-Asfour, Sadad Al-Abad, 1379, shafi na 430.
  42. ↑ Najafi, Jawahir al Kalam, 1362, juzu'i na 22, shafi.78.
  43. ↑ Shahid Awol, Al-uDros, Al-Nashar al-Islami Institute, juzu'i na 3, shafi na 164; Shahid Sani, al-Rawda al-Bahiyya, 1410 AH, juzu'i na 3, shafi na 215.
  44. ↑ Najafi, Jawahirul alKalam, 1362, juzu'i na 22, shafi na 77.
  45. ↑ Najafi, Jawaharul alKalam, 1362, juzu'i na 22, shafi na 86; Khansari, Jami al-Madarak fi Sharh al-Mukhtasar al-Nafi, 1405 AH, juzu'i na 7, shafi na 113; Khoi, Misbah al-Fiqahah, 1377, juzu'i na 1, shafi na 459.
  46. ↑ Sheikh Tusi, Al-Khilaf, 1407 AH, Juzu'i na 5, shafi na 329; Najafi, Jawaharul al Kalam, 1362, juzu'i na 22, shafi na 86; Hosseini Ameli, Miftah al-Karama, 1419 AH, juzu'i na 12, shafi 226; Khoi, Misbah al-Fiqahah, 1377, juzu'i na 1, shafi na 459.
  47. ↑ Najafi, Jawahirul alKalam, 1362, juzu'i na 22, shafi na 86; Khoi, Misbah al-Fiqahah, 1377, juzu'i na 1, shafi na 459.
  48. ↑ Sheikh Tusi, Al-Khilaf, 1407 AH, Juzu'i na 5, shafi na 329; Najafi, Jawahirlu al Kalam, 1362, juzu'i na 22, shafi na 86; Khoi, Misbah al-Fiqahah, 1377, juzu'i na 1, shafi na 459.
  49. ↑ Sheikh Tusi, Al-Khilaf, 1407 AH, Juzu'i na 5, shafi na 329; Mohaghegh Hilli, Shara'i al-Islam, 1409 AH, juzu'i na 4, shafi na 973.
  50. ↑ Mohaghegh Halli, Shara'i al-Islam, 1409 AH, juzu'i na 4, shafi na 973.
  51. ↑ Alameh Halli, Tahrir al-Ahkam, 1420 AH, juzu'i na 5, shafi na 425.
  52. ↑ Shahid Sani, Masalak al-Afham, 1413 AH, juzu'i na 15, shafi na 77.
  53. ↑ Allameh Hilli, Tahrir al-Ahkam, 1420 AH, juzu'i na 5, shafi na 425.
  54. ↑ Imam Khumaini, Tahrir al-Wasila, 1392, juzu'i na 2, shafi na 546.

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