Taƙawa

Daga wikishia

Taƙawa (Larabci: التقوى) wani hali ne ko ƙarfi da yake cikin ruhin mutum da yake kare ruhinsa da ɗabi’unsa da yanayin da zai samu kansa cikin mahallin saɓo wannan hali na taƙawa zai katange shi da kare shi daga afkawa cikin saɓo, an yi bayanin taƙawa cikin Akur’ani da hadisan Annabi (S.A.W) da Imamai Ma’sumai da maganganun Malamai dangane da muhimmancinta da tasirinta a cikin rayuwar duniya da lahira, gafarta zunubai, karɓar ayyukan ibada, riskar daidai, samun ƙarfin tantance ƙarya da gaskiya, arziki na halal, kuɓuta daga wahalhalu duka ana ƙidayasu daga cikin kufaifayin taƙawa. ƙari kan tarin hadisai da suka zo da bayani kan wannan maudu’i, huɗuba ta 193 daga Nahjul Balaga wacce ta shahara da Huɗubar Hammam huɗuba ce da ta keɓanci bayani kan taƙawa. Dangane da taƙawa an yi bayanin darajoji daban-daban, a cikin wata riwaya da aka naƙaltota daga Imama Sadiƙ (A.S) an ambaci martabobi uku na taƙawa, sune: gamagarin taƙawa daga barin haramun sakamakon tsoron azabar Jahannama, da kuma keɓantacciyar taƙawa wacce take nufin bawai kaɗai mutum ya kauracewa haramun kaɗai ba kai hatta shubuhohi suma yana ƙaurace musu, sannan akwai mafi keɓantar taƙawa, wacce ta kasance wata martaba wacce cikinta mutum yake taka tsantsan cikin barin ba’arin wasu halal bawai cikin kaɗai shubuha ba. Haka kuma Malaman addini tare da la’akari da riwayoyi sun yi bayani kan taƙawar kowacce gaɓa daga gaɓoɓi daga Kunne, idanu, harshe, da zuciya.

Sanin Mafhumin

Taƙawa wani yanayi ne da hali na mutum da take bashi kariyar ruhi da Ahklaƙ da yake zama sababi samun katanguwa daga aikata saɓo yayin da ya samu kansa mahallin saɓo. [1] kalmar taƙawa an cirota ne daga kalma (waƙa) da take bada ma’anar kariya da katanguwa, sannan cikin lugga tana da ma’anar kiyaye kai da katange nafsu. [2]

Ma’anonin Taƙawa Daga Alkur’ani

Ba’arin masu bincike tare da la’akari da ayoyin Alkur’ani sun ƙirga ma’anonin taƙawa zuwa guda huɗu: [3] 1-Tana da ma’anar katangar da take katange mutum tsakaninsa daga abin da yake jin tsoro domin kuɓuta da tsira daga tarkon hatsarin da yake tsoro. [4] taƙawa cikin ayar

«وَ جَعَلَ لَکُمْ سَرَابِیلَ تَقِیکُمُ الْحَرَّ؛

Ya sanya muku tufafin da zai kare daga zafi. [5] tana bada wannan ma’ana da muke magana akai, a cewar Izut’su ya bayyana cewa taƙawa tana da wannan ma’ana a [6]gurin Larabawa tun kafin zuwan muslunci. [7] 2-Tana da ma’anar tsoro daga fushi da azabar Allah a ranar Alƙiyama. 8 ayar:

«وَ اتَّقُوا اللَّهَ إِنَّ اللَّهَ شَدِیدُ الْعِقَابِ؛

Ku ji tsoran Allah lallai Allah mai tsananin uƙuba ne. [8] tana da wannan ma’ana. [9] 3- tana zuwa da ma’anar ɗa’a ga Allah da nesantar zunubi. [10] taƙawa cikin ayar:

«یا أَیُّهَا الَّذِینَ آمَنُوا اتَّقُوا اللهَ وَلْتَنْظُرْ نَفْسٌ ما قَدَّمَتْ لِغَدٍ؛

Ya ku waɗanda suka yi imani ku ji tsoran Allah kowa ya duba me ya tanada ga ranar Alƙiyama ga kansa. [11] ta zo da ma’anar aiki a wannan aya. [12] 4-wata ma’ana ta daban ga taƙawa bayani ne kan nau’in hali da malaka ta nafsu da take zama sababin basirar mutum zuwa ga ɗa’a da saɓo kuma samuwar wannan ma’ana ta dogara ne da biyayya ga umarnin Allah da nesantar haninsa da kuma dawwama a wannan yanayi da hali.

Imam Ali (A.S) Taƙawa ita ce misalin da za a ɗauki aikinka a ɗora kan buɗaɗɗen faranti a dawo da shi duniya a nunawa mutane zai zama babu wani abu cikinsa da za ka ji kunyar mutane su gani.

Einathi, Al-Athni Ashariyya fil Al-Mowa'iz Al-Adadiyya, 2004, shafi na 702

Ana cewa waɗannan ma’anoni guda huɗu suna da alaƙa da junansu, kuma su ne suke fitar da ma’anar abin da ake nufi da taƙawa, ma’anar tsoran azabar Allah, wacce ita ce (ma’ana ta biyu) zama sababin kiyaye umarni da hanin Allah, (ma’ana ta uku) wasiɗar da mutum yake sanyata katanga tsakaninsa da fushin Allah da azabarsa, (ma’ana ta farko) [13] kiyaye ɗa’a da umarnin Allah da haninsa sannu-sannu a hankula tana zama sababin samun malakar taƙawa cikin zuciyar mutum (ma’ana ta huɗu) [14]

Dangantakar Tsakanin Taƙawa Da Tsantseni

Asalin Maƙala: Tsantseni

Cikin ba’arin riwayoyi an naƙalto taƙawa jingine tare da tsantseni [15] Muhammad Mahadi Naraƙi yana ganin su matsayin kalmomi biyu masu ma’ana ɗaya [16] an ambaci ma’anoni biyu ga kalmar tsantseni waɗanda a lokaci guda ma’anoni ne da suke ɗabbaƙuwa kan kalmar taƙawa: ɗaya daga ciki shi ne cewa tsantseni yana nufin kiyaye kai daga barin dukiyar haram, a cewar Naraƙi cikin wasu riwayoyi taƙawa ma ta zo da wannan ma’anar, ɗaya ma’anar kuma shi ne kare kai daga barin aikata bakiɗayan zunubai saboda tsoran fushin Allah da kuma neman yardarsa. [17] Wasu ba’arin Malamai misalin Mullahawishi Alu Gazi ɗaya daga cikin Malaman mazhabar Hanafiyya a Siriya cikin ƙarni na huɗu h ƙamari, yana ganin tsantseni ya bambanta da taƙawa bari dai shi yana sama da ita. [18] a fahimtarsu ita taƙawa shi ne nesantar haramun da kuma sauke wajibai shi kuma tsantseni wani muƙami ne da yake sama da haka da yake da ma’anar nesantar shubuha da ayyukan halal da za su iya kasancewa sharar fage zuwa ga aikata zunibi. [19]

Matsayi

Kalmar taƙawa tana daga cikin kalmomin da suka samu bazuwa da yaɗuwa cikin urfin addini wacce ta kasance anyi amfani da ita da yawan gaske cikin Alkur’ani cikin surorin sunaye da fi’ilai. [20] a cewar Murtada Muɗahhari za mu iya cewa kusan gwargwadon miƙdarin da aka ambaci kalmomin imani da aiki na gari da sallah da azumi da zakka haka aka ambaci kalmar taƙawa koma muce fiye da haka. [21] a cewar ba’arin wasu masu zurfafa bincike an ambaci kalmar taƙawa da kalmomin da aka ciro daga cikinta da waɗanda suke da ma’ana iri ɗaya fiye da ita sau 200 cikin Alkur’an, [22] kalmar taƙawa cikin riwayoyin Imamai Ma’asumai (A.S) nan ma anyi amfani da ita da yawan gaske, [23] Kulaini cikin littafin Al-Kafi ya ware fasali guda mai suna (Babuɗ Aɗ-ɗa’ati wat-Taƙawa) babi ne da yake keɓanci hadisai dangane da taƙawa. [24] Littafin Nahjul Balaga yana cikin jumlar litattafan da aka yi amfani da kalmar taƙawa a wurare masu tarin yawa a cikinsa. [25] a cewar ba’arin wasu masu bincike, an yi amfani da kalmar taƙawa da sauran kalomin da aka ciro su daga cikinta kusan sau 100 a cikin littafin Nahjul Balaga daga mabuɗan huɗubobi da zantukan Imam Ali (A.S) [26] hakama cikin rubuce-rubuce da aka yi a dangane da Akhlaƙ ɗin muslunci, an yi magana kan taƙawa da kufaifayinta, [27] haka zalika cikin maganganun Sufaye da Arifai ana ƙirga taƙawa cikin Muƙaman Irfani Kuma tana da ma'ana dangane da mafhumi guda biyu daga tsantseni da zuciya. [28] Cikin kalmomin Malaman fiƙihu ma an yi bayanin matsayin taƙawa cikin ba’arin wasu hukunce-hukunce, [29] daga jumlarsu bisa fatawar Malaman fiƙihu dole ne Limamin Juma’a cikin huɗubar juma’a ya yi wasicci da taƙawa, [30] a fatwar ba’arin Malaman fiƙihu idan Mujtahidai biyu suka daidaita cikin ilimi babu wanda ya ɗara wani cikinsu, wajibi ne kan Muƙallidi ya yi taƙlidi da wanda ya fi taƙawa. [31]

Wasu Ba’arin Bayanan A-lkur’ani Da Riwayoyi Da Kalaman Malamai Kan Taƙawa

Imam Ali (A.S): Haƙiƙa tsoran Allah wani magani ne na cututtukan cikin zukatanku kuma sababin gani ne ga zukata, kuma waraka daga cutattukan gangar jiki da ya zama sababin gyaruwar lalacewar rayuka da tsarkaka daga ƙazantar ruhi, da yayewar dattin idanu da sababin samun kariya daga rarrabuwa da haskaka duhuntarku.

Nahj al-Balagheh, Tashihu Sobhi Salehi, Khutbah 198, shafi na 312

Cikin aya ta 13 suratul Hujurat, an bayyana kiyaye taƙawa shi ne ma’aunin ƙima da falalar mutum, [32] daidai da aya ta 197 cikin suratul baƙara, taƙawa ita ce mafi alherin guzurin ma’anawiyya zuwa ga ranar Alƙiyama [33] haka aya ta 26 suratul A’araf bayan ambaton tufafin da ake suturce jiki, an bayyana taƙawa matsayin tufafin ruhi, mafi alherin tufafi da aka fi buƙatuwa zuwa gare shi. [34] Cikin huɗuba ta 112 daga Nahjul Balaga an naƙalto daga Imam Ali (A.S) cewa: taƙawa tana sanya masoyan Allah cikin kariyarsa tana kuma kare su daga ƙetare alfarmomin Allah, tana kuma lazimtawa zukatansu tsoransa, [35] a cikin huɗuba ta16 daga Nahjul Balaga, misalin taƙawa kamar Misalin Dawakai ne Masu miƙa wuya da biyayya sarrafa sun yana hannun mahayansu suna ɗauke da su har zuwa Aljanna, [36] cikin huɗuba ta 189 Imam (A.S) ya ce: ita taƙawa a duniya tana matsayin misalin shinge da garkuwa ga mutum sannan a ranar lahira hanya ce zuwa Aljanna, [37] a cikin huɗuba ta 228 Imam ya bayyana taƙawa matsayin Mabuɗin daidai kuma tanadin ranar Alƙiyama, yantuwa daga dabaibayi kuma ita ce tsira daga tsiyata, [38] Imam Sajjad (A.S) yana ganin cewa taƙawa ita ce sanadin samun izza ga mutum, [39] a cikin ba’arin addu’o’in cikin Sahifa Sajjadiya ya roƙi Allah ya azurta shi da taƙawa. [40] A wata riwaya da aka naƙalto daga Annabi (S.A.W) ya bayyana cewa taƙawa ta tattaro bakiɗayan kyawawan ayyuka, [41] an naƙalto daga Imam Baƙir (A.S) cewa mafi soyuwar bawa a wurin Allah shi ne wanda ya fi kowa taƙawa, [42] haka kuma cikin wata riwaya daga gare shi, ya ce: `Yan Shi’a na haƙiƙa sune masu aiki da taƙawa, [43] kan asasin wata riwaya daga Imam Sadiƙ (A.S) aiki ɗan kaɗan da ya kasance tare da taƙawa ya fi alheri da tarin aikin da babu taƙawa cikinsa. [44] Ragib Isfahani wanda ya rasu shekara ta 396 h ƙamari, Masanin Falsafa da Lugga cikin littafin Az-Zari’atu Ila Ash-shari’ati, ya bayyana taƙawa tare da tsarkakar zuciya matsayin sharaɗi na asali cikin Halifan Allah. [45] Ibn Fahad Hilli cikin littafin Uddatu Ad-Da’i yayin bayanin taƙawa ya ce da a ce akwai wata falala da tafi kyawunta kuma mafi riba sannan ta fuskanin matsayi ta kasance mafi ɗaukaka daga taƙawa tabbas da Allah ya gaya mana ita ta hanyar wahayi ga Annabinsa. [46] Muhammad Mahadi Naraƙi cikin littafin Jami’us As-Sa’adati ya bayyana taƙawa matsayin mafi girman mai tseratarwa kuma mafi muhimmancin hanya zuwa ga farinciki da maɗaukakan muƙamai. [47] Imam Khomaini shima cikin sharhin hadisai araba’in ya bayyana cewa mutum ba zai taɓa cimma maɗaukakan kamaloli ba tare da taƙawa ba. [48]

Martabobin Taƙawa

Imam Baƙir (A.S): na rantse da Allah ba wanda zai kasance ɗan shi’armu sai wanda yake aiki da taƙawa wanda taƙawa ta kasance jagora gare shi, wanda ya kasance tare da tsoran Allah, wanda yake yin aiki domin Allah, babu wata dangantaka tsakanin bawa da Allah bari dai mafi soyuwar bawa mafi daraja bawa a wurin Allah shi ne wanda ya fi tsoransa, wanda ya fi kowa aiki da ɗa’ar Allah.

Kulaini, Al-Kafi, 1407H, juzu'i na 2, shafi na 740


Wasu ba’arin Malaman tafsiri tare da la’akari da ayoyi misalin ayar

«اِنَّ اَکرَمَکُم عِندَ اللّهِ اَتقـکُم؛

Mafi karamcinku a wurin Allah shi ne Mafi taƙawarku. [49] ance taƙawa tana da mabambanta martabobi. [50] cikin wata riwaya da aka naƙalto daga Imam Sadiƙ (A.S) ya ambaci martabobi guda uku ga taƙawa, sune: 1-gamagarin taƙawa wacce mutum yake barin haramun saboda tsoran azabar jahannama. 2-keɓantacciyar taƙawa wacce bayaninta shi ne bawai kaɗai mutum ya ƙauracewa haramun ba bari dai hatta shubuha (abin da ake tsammanin haramun ne) ma ƙaurace mata yake yi. 3-mafi keɓantuwar taƙawa. Ita ce ƙari kan barin shubuhohi, hatta wasu ba’arin al’amura daga halal ma yana ƙaurace musu. [51] Baidawi Malamin tafsiri masanin fiƙihu a ƙarni na bakwai h ƙamari, ya kawo martabobi uku na taƙawa, mafi ƙanƙantar taƙawa ita ce nesantar shirka, sannan martaba bayan ƙauracewa zunubi kuma mafi ɗaukakar martaba taƙawa ita ce sallamawa da fawwala Allah komai da nesantar duk wani abu da zai nesanta mutum daga barin Allah. [52] Allama Majlisi shima cikin littafin Biharul-Al-Anwar ya ambaci martabobi uku ga taƙawa, martaba ta farko kiyaye zuciya daga azaba ta har abada ta hanyar neman ilmin ingantacciyar aƙida. Sannan martaba ta tsaka-tsaki ita ce nesantar duk wani nau’in zunubi da saɓo mafi gamewa daga barin wajibi da aikata zunubi, kuma mafi ɗaukakar martabar taƙawa ita ce kame kai daga duk wani abu da zai shagaltar da zuciyar mutum da nesanta shi daga Ubangiji. [53] Imam Khomaini cikin littafin Adabul As-Salati ya kawo martabobi huɗu dangane da taƙawa, sune:

  • taƙawa ta zahiri da take kare zuciya daga zunubai na zahiri
  • taƙawa ta baɗini da ta kasance tsantseni daga dukkanin wuce gona da iri da kuma taƙaitawa, da ƙetare haddin tsaka-tsaki cikin Akhlaƙ da garizozin ruhi, wannan taƙawa ce ta keɓantattun mutane.
  • taƙawa ta hankali da take kiyaye hankali tare da tsarkake shi daga shagaltuwa da wasu ilmai wanda ba na Allah ba, wannan taƙawa ce mafi keɓantar keaɓantattu.
  • taƙawar zuciya wacce ta kasance tana kare zuciya daga ganin abin da ba gaskiya ba, da nesanta shi daga muzakarar abin da ba gaskiya ba, wannan taƙawa ce ta waliyyai. [54]

Taƙawar Gangar Jiki Da Zuciya

Malaman Akhlaƙ, tare da la’akari da riwayoyi da suka zo dangane da Akhlaƙ sun bayanin taƙawa ga kowacce gaɓa daga gaɓoɓin da suke mabijirar zunubi daidai da dacewar wannan gaɓa, ba’arinsu sun kasance ƙarƙashin sharhin da zai zo a ƙasa:

  • taƙawar harshe: tana cikin wurare misalin faɗar gaskiya, [55] gudanar da zikiri kan harshe, [56] tausasa harshe, [57] faɗin kyakkyawa, kame harshe daga zage-zage da maganganun marasa amfani da babu alheri cikin faɗarsu. [58]
  • taƙawar idanu: kautar da idanu daga barin dukkanin abin da Allah ya haramta. [59]
  • taƙawar Kunnuwa: ta kasance a wurare misalin nesanta daga sauraren dukkanin abin da Allah ya haramta jinsa, [60] da kuma aza kunnuwa zuwa ga ilmi mai amfani, [61] hikimomi masu amfani da Nasihohi masu amfani da kuma masu ceto. [62]
  • taƙawar zuciya: cikin aya ta 32 suratul Hajji da aya ta 3 suratul Hujurat da kuma wasu riwayoyi daga Imamai Ma’asumai, an bayyana zuciyar ɗan Adam matsayin mahallin taƙawa,[63] da wannan dalili ne wasu ba’arin Malamai suka ce ita taƙawa wani abu ne ma’anawi na baɗini da yake a ɓoye ya kuma ɗamfaru ne da ruhi da nafsu ɗin mutum. [64] tare da haka wasu Malamai sun tafi kan ra’ayin cewa taƙawa zuciya shi ne cewa zuciyar mutum ta karkaɗe duk wata shakka da shirka da kafirci da munafunci. [65] wasu ba’ari sun lissafa taƙawar zuciya matsayin mafi ɗaukakar martabar taƙawa. [66]

Kufaifayin Taƙawa Malaman muslunci tare da la’akari da ayoyin Alkur’ani da riwayoyi Imamai Ma’asumai sun ambaci wasu kufaifayi na taƙawa, wanda sune:

  • tantance gaskiya daga ƙarya. [67]
  • Allah zai karɓi ayyukan ma’abocinta. [68]
  • amfanu da koyarwar Allah. [69]
  • kuɓuta daga wahalhalu. [70]
  • amfanuwa da shiriyar Akur’ani. [71]
  • gafarta zunubai. [72]
  • samun kuɓuta. [73]
  • samun maɗaukakin Matsayi. [74]
  • gyara zuciya. [75]
  • katanguwa daga afkawa cikin shubuha. [76]
  • tsarkakuwa daga ƙazantar zunubi. [77]
  • azurtuwa da arzikin halal. [78]
  • dawwamar cikin Aljanna. [79]

Huɗubar Ma’abota Taƙawa

Asalin Maƙala: Huɗubar Masu Taƙawa

Huɗubar Ma’abota Taƙawa tana daga shahararrun huɗubobin cikin littafin Nahjul balaga dangane siffofin ma’abota tsoran Allah da tsantseni, [80] ya yi wannan huɗuba bisa roƙon wani daga cikin `Yan Shi’arsa da ake kira da suna Hammam, huɗuba ce da ta kunshi kalmomi fiye da guda 100 daga fikra, Akhklaƙ da aiki na ma’abota taƙawa, [81] siffofi kamar misalin faɗin kyawawan kalmomi, tsaka-tsaki, sauraren ilmi mai amfani, juriya gaban wahalhalu, kame harshe, ambaton Allah cikin kowanne hali da yanayi, zage dantse cikin ibada da raya dare, suna cikin jumlolin siffofin da a cikin wannan huɗuba aka danganta su ga ma’abota taƙawa. [82]

Sanin Littafi

  • Risaleh taƙawa: rubutun Murtada Muɗahhari, wannan risala ta ƙunshi jalsosi guda biyu dangane da bayanin haƙiƙanin mecece taƙawa, muhimmancinta da kufaifayinta daga Alkur’ani da riwayoyi, a shekara ta 1339 zuwa shekara 1341 tare da wasu adadin muhadarori an tattara su an maida su littafi guda mai suna Dahe Guftare Gerdar. [83]
  • Taƙawa Sukuwi Parwaz, talifin Jalil Jalili, littafi ne da ya tattara kan Muƙaddima da fasalai guda biyar, marubucin littafin a muƙaddima ya yi bayanin mecece taƙawa da ma’anarta daga Alkur’ani, Fasali na farko ya ƙunshi bayani kan tushen taƙawa. Fasali na biyu, da na uku na huɗu jerantawa ne dangane da taƙawar ɗaiɗaikun mutane, taƙawar zamantakewa da taƙawar siyasa, fasali na biyar kuma ya ƙunshi bahasosi dangane da kufaifayin taƙawa a duniya da lahira. Bugun farko na wannan littafi ya kasance a shekara ta 1400 h shamsi, cibiyar Intisharatul Daneshgahe Ma’arif Islami suka buga shi. [84]

Bayanin kula

  1. ↑ Motaاhari, Dah Guftar, 2017, shafi na 21-20.
  2. ↑ Rageb Esfahani, Al-Mufardat fi Gharib Al-Qur'an, 1412 AH, karkashin kalmar "Waqa".
  3. ↑ Misali, duba Izut'su, Khoda wa Insan dar Qur'an, Tarjameh Ahmad Aram, 1373, shafi na 304-305; Jalili, Taqwa, Sukuwe Parwaz, 1400, shafi na 17.
  4. ↑ Izutsu, Khoda Insan dar Qur'an, Tarjameh Ahmad Aram, 1373, shafi na 305.
  5. ↑ Suratul Nahl, aya ta 81.
  6. ↑ Jalili, Taqwa Sukuwe PArwaz,, 1400, shafi na 17.
  7. ↑ Izutsu, Khoda Insar dar Qur'an, Tarjameh Ahmad Aram , 1373, shafi na 304-305.
  8. ↑ Suratul Ma'idah, aya ta 2.
  9. ↑ Tabari, Tafsirul Tabari, Mujalladi na 9, shafi na 491; Tabarsi, Majma al-Bayan, 1415 AH, juzu'i na 3, shafi na 267.
  10. ↑ Jalili, Taqwa, Sukuwe Parwaz, 1400, shafi na 17.
  11. ↑ Suratul Hashr, aya ta 18.
  12. ↑ Ɗabaɗaba'i, Al-Mizan fi Tafsirul Qur'an, 1393 AH, juzu'i na 19, shafi na 217-218.
  13. ↑ Abbasi, “Taqwa”, shafi na 798
  14. ↑ Abbasi, “Taqwa”, shafi na 799.
  15. ↑ Misali, duba Kulaini, Al-Kafi, 1407 AH, juzu'i na 2, shafi na 76 da 78.
  16. ↑ Naraghi, Jame Al-Sadat, Al-Alami Institute for Press, juzu'i na 2, shafi na 180.
  17. ↑ Naraghi, Jame Al-Sadat, Al-Alami Institute for Press, juzu'i na 2, shafi na 180.
  18. ↑ Malahavish Al-Ghazi, Bayan Al-Ma'ani, 1382 AH, juzu'i na 3, shafi na 55.
  19. ↑ Malahavish Al-Ghazi, Bayan Al-Ma'ani, 1382 AH, juzu'i na 3, shafi na 55.
  20. ↑ Motahari, Dahe Guftar, 1397, shafi na 16.
  21. ↑ Motahari, Dahe Guftar, 1397, shafi na 16.
  22. ↑ Abbasi, “Taqwa”, shafi na 797.
  23. ↑ Misali, duba Kulaini, Al-Kafi, 1407 AH, juzu’i na 2, shafi:73; Allama Majlisi, Bihar Al-Anwar, 1403 AH, juzu'i na 70, shafi na 295; Nouri, Mostadrak al-Wasa'il, 1408H, juzu'i na 11, shafi na 266.
  24. ↑ Kulaini, Al-Kafi, 1407 Hijira, juzu'i na 2, shafi na 73.
  25. ↑ Motahhari, Dahe Guftar, 2018, shafi na 23.
  26. ↑ Ahmadian, Saidavi, “Tahlil Ma'ani taqawa dar Nahjul Balaga, shafi na 69.shafi na 180; Imam Khumaini, Sharh Arba'una Hadisai, 1380, shafi na 206 da shafi na 325.
  27. ↑ Misali,duba Naraghi, Jame al-Saadat, Al-Alami Institute of Press, Vol. 2.
  28. ↑ Misali, duba Ibn Arabi, FutuhatMakkiya,Muassaseh Al-Baiti, juzu'i na 2, shafi na 157; Abbasi, “Taqwa dar Tasawwuf wa Irfan”, shafi na 803.
  29. ↑ Najafi, Jawahirul Al-Kalam, 1362, juzu'i na 11, shafi na 211; Yazdi Ɗabaɗaba'i, Al-Urwa Al-Wuthga, 1417 AH, juzu'i na 1, shafi na 19.
  30. ↑ Najafi, Jawahirul Al-Kalam, juzu'i na 11, shafi na 211.
  31. ↑ Yazdi Ɗabaɗaba'i, Al-urwa Al-Wuthga, 1417 AH, juzu'i na 1, shafi na 19.
  32. ↑ Suratul Hujrat, aya ta 13; Makarem Shirazi, Tafsir namuneh, 1374, juzu'i na 22, shafi.210.
  33. ↑ Suratul Baqarah, aya ta 197; Makarem Shirazi, Tafsir Namuneh, 1374, juzu'i na 15, shafi na 299.
  34. ↑ Suratul A'araf, aya ta 26; Motahhari, JDahe Guftar, 2017, shafi na 27.
  35. ↑ Nahj Al-Balagha, tashihu Sobhi Saleh, hadisi na 112, shafi na 169; Motahhari, JDahe Guftar, 2018, shafi na 23.
  36. ↑ Nahj Al-Balagha, Tashih Sobhi Saleh, hadisi na 16, shafi na 57; Motahhari, Dahe Guftar, 2017, shafi na 24.
  37. ↑ Nahaj Al-Balagha, tashihu Sobhi Saleh, hadisi na 191, shafi na 284.
  38. ↑ Nahj Al-Balagha, tashih Sobhi Saleh, Khutbah 230, shafi na 351; Motahhari, Dahe Guftar, 2017, shafi na 25.
  39. ↑ Sahifah Sajjadiyeh, Du'a'u 32, sakin layi na 19 da 20; Zare'i, taqwa az Didgahe Imam Sajjad (a.s.) ba takid bar sahifa Sajjadiyeh, 1395, shafi na 104.
  40. ↑ Sahifah Sajjadiyeh, Du'a'u 17 sakin layi na 5 Du'a'u 22 sakin layi na 12.
  41. ↑ Nouri, Mostadrak al-Wasail, 1408H, juzu'i na 11, shafi na 266.
  42. ↑ Kulaini, Al-Kafi, 1407 Hijira, juzu'i na 2, shafi na 73.
  43. ↑ Kulaini, Al-Kafi, 1407 Hijira, juzu'i na 2, shafi na 73.
  44. ↑ Kulaini, Al-Kafi, 1407 Hijira, juzu'i na 2, shafi na 76.
  45. ↑ Rageb Esfahani, Al-Dhari’a ila Makarem Al-Sharia, 1414H, shafi na 59.
  46. ↑ Ibn Fahd Hlli, Uddatul Al-Da’i, 1407H, shafi na 304.
  47. ↑ Naraghi, Jami'ul Al-Sa'adat, Al-Alami Institute for Publications, Juzu'i na 2, shafi na 181.
  48. ↑ Imam Khumaini, Sharh cehel Hadis, 2006, shafi na 206.
  49. ↑ Suratul Hujrat, aya ta 13.
  50. ↑ Fakhr Razi, Al-Tafseer Al-Kabir, 1420 AH, juzu'i na 28, shafi na 115.
  51. ↑ Alameh Majlisi, Bihar Al-Anwar, 1403 AH, juzu'i na 70, shafi na 296.
  52. ↑ Beyzawi, Anwar Al-Tanzil Wa Asrar Al-Tawil, 1418 AH, juzu'i na 1, shafi na 100.
  53. ↑ Alameh Majlisi, Bihar Al-Anwar, 1403 AH, juzu'i na 70, shafi na 136.
  54. ↑ Imam Khumaini, Adabul Salati 8, 1378, shafi na 369
  55. ↑ Nahj al-Balagha, Tashihu Sobhi Saleh, hadisi na 193, shafi na 303.
  56. ↑ Nahj Al-Balagha, tashih Sobhi Saleh, Khutbah 83, shafi na 111; Montazeri, Darsehaye Nahj Al-Balagha, juzu'i na 3, shafi na 315.
  57. ↑ Nahj Al-Balagha, tashihu Sobhi Saleh, hadisi na 193, shafi na 305; Makarem Shirazi, Akhlaq Islami dar Nahj al-Balaghah, juzu'i na 2, shafi na 473.
  58. ↑ Risaleh Huquq Imam Sajjad (A.S), tarjameh Mohammad Hossein Afshari, 1394, shafi na 38.
  59. ↑ Nahj al-Balagha, tashih Sobhi Saleh, hadisi na 193, shafi na 303; Makarem Shirazi, Akhlaq Islami Nahj Al-Balagha, 2005, juzu'i na 2, shafi na 158-159.
  60. ↑ Risale Huquq Imam Sajjad (A.S) Tarjameh Mohammad Hossein Afshari ya fassara, 1394, shafi na 39.
  61. ↑ Nahj Al-Balagha, tashih Sobhi Saleh, hadisi na 193, shafi na 303; Makarem Shirazi, Akhlaq Islami dar Nahj Al-Balagheh, 2005, juzu'i na 2, shafi na 157.
  62. ↑ Allama Majlisi, Bihar Al-Anwar, 1403 AH, juzu'i na 96, shafi na 7.
  63. ↑ Misali, dubi Suratul Hajj, aya ta 32; Suratul Hujrat, aya ta 3; Fatal Nishaburi, Al-Wa'iziin wa Basiratul Al-Mu'ta'ezin, 1375, juzu'i na 1, shafi na 4.
  64. ↑ Ɗabaɗaba'i, Al-Mizan fi Tafsiril Qur'an, 1393 AH, juzu'i na 14, shafi na 374.
  65. ↑ Abbasi, “Taqwa”, shafi na 804.
  66. ↑ Imam Khumaini, Adabul Salati, 1378, shafi na 369
  67. ↑ Suratul Anfal, aya ta 29; Motahhari, Dahe Guftar, 1397, shafi na 34.
  68. ↑ Suratul Ma'idah, aya ta 27; Tabarsi, Majma Al-Bayan, 1415 AH, juzu'i na 3, shafi na 315.
  69. ↑ Suratul Baqarah, aya ta 282; Motahhari, Dahe Guftar, 1397, shafi na 38.
  70. ↑ Suratul Talaq, aya ta 3; Salmi, Tabaqat Al-Sufiyya, 1424H, shafi na 232
  71. ↑ Suratul Baqarah, aya ta 2; Ɗabarasi, Majma Al-Bayan, 1415 AH, juzu'i na 1, shafi na 82.
  72. ↑ سوره انفال، آیه ۲۹؛ طباطبایی، المیزان فی تفسیر القرآن، ۱۳۹۳ق، ج۱۹، ص۳۱۶.
  73. ↑ Suratul Al-Imran, aya ta 200; Tabatabaei, Al-Mizan fi Tafsir al-Qur'an, 1393 AH, juzu'i na 2, shafi na 57.
  74. ↑ Suratul Qamar, aya ta 54-55.
  75. ↑ Nahj Al-Balagha, tashihu Sobhi Saleh, hadisi na 198, shafi na 312; Motahari, Dahe Guftar, 2018, shafi na 31.
  76. ↑ Nahj al-Balagha, tashihu Sobhi Saleh, Khutbah 16, shafi na 57.
  77. ↑ Nahj Al-Balagha, tashihu Sobhi Saleh, hadisi na 198, shafi na 312; Motahhari, Dahe Guftar, 2018, shafi na 31.
  78. ↑ Suratul Talaq, aya ta 3; Hilli, Uddatul Al-Da’i, 1407H, shafi na 305.
  79. ↑ Suratul Al-Imran, aya ta 133; Hilli, Uddatul Al-Da’i, 1407H, shafi na 305.
  80. ↑ Nahj al-Balagha, tashih Sobhi Saleh, hadisi na 193, shafi na 303; Motahhari, Dahe Guftar, 1397, shafi na 16.
  81. ↑ Motahhari, Dahe Guftar, 1397, shafi na 16.
  82. ↑ Misali, duba Nahj Al-Balagheh, tashih Sobhi Saleh, Khutbah 193, shafi na 303-307.
  83. ↑ Motahhari, Dahe Guftar, 2018, shafi 11-12
  84. ↑ Jalili, Taqwa,Sukuwe Parwaz, 1400, shafi na 14-7

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