Tilawar Alkur'ani

Daga wikishia

Tilawar Alkur’ani (Larabci: تلاوة القرآن) ko karatun Alkur’ani, haƙiƙa Ubangiji ya umarci Annabi (S.A.W) tare da dukkanin Musulmi da tilawar Alkur’ani, haka kuma bayani kan tarin ladan tilawa da karatun Alkur’ani ya zo cikin hadisai. Karatun Alkur’ani yana da hukunce-hukunce da ladubba, a ra’ayin Malaman fiƙihu haramun ne kan wanda yake cikin janaba da Mace Mai haila su karanta surorin Aza’im (surorin da ayoyin sujjada ta farilla suka zo cikinsu) ko kuma karanta ayoyin Sujjada, yayin da aka karanta ayoyin Sujjada wajibi ne ayi sujjada, Malaman Fiƙihu suna da mabambanta ra’ayoyi dangane da rera karatun Alkur’ani kamar misalin waƙa, wasu ba’ari sun tafi kan togace Alkur’ani daga hukuncin haramcin rera waƙa, haka kuma Mustahabbi ne yin tilawa cikin ɗahara tare da fuskantar Alƙibla, da sanya turare, da kuma yin tadabburi cikin ayoyinsa, an yi wasicci sosai da karanta Alkur’ani a wasu keɓantattun wurare da wasu lokuta kamar misalin karanta shi a Makka da karanta shi a watan Ramadan. Nutsuwar zuciya, nesantuwa daga firgita, samun ƙarin basira da faɗaka, ƙarfin hadda, kusanci da Allah da ƙarin Imani da… duk suna daga kufaifayi da tasirin karatun Alkur’ani. tahƙiƙ, tahdir da tadwir ana ƙidaya su daga hanyoyin karatun Alkur’ani

Mafhumi Da Matsayin Tilawa

littafin Amuzesh kur'ani na aji hudu na makarantar firamare a Iran

Tilawar Alkur’ani tana da ma’anar karantawa daga kan rubutun Alkur’ani.[1] a cewa Abdul-Baƙi cikin littafin Mujma'ul Al-Mufahris, Kalmar Tilawa sau ɗaya ta zo cikin Alkur’ani, sai dai cewa kalmomin da aka tsago su daga gareta anyi amfani da su cikin Alkur’ani har karo 50,[2] ayoyin da riwayoyi sun kawo bayanai kan tasirin karatun Alkur’ani, daga cikinsu akwai samun nutsuwar zuciya, nesantuwa daga firgici, ƙarin basira, ƙarfin kwakwalwa da hadda da kuma samun kusanci da Allah,[3] haka zalika ya zo cikin hadisi cewa karatun Alkur’ani daga kan matanin rubutunsa yana zama sababin sassauta zunuban Mahaifa ko da kuwa sun kasance Kafirai.[4] A ba’arin ƙasashen Musulmai ana buɗe taro da karatun Alkur’ani, haka zalika zaka samu kafin a fara kiran sallah ana sanya karatun Alkur’ani, haka ana shirya Majalisin karatun Alkur’ani a cikin gida, kan asasin bayanin shugaban cibiyar Darul Alkur’an na Iran wanda ya yi a shekata ta 1399 h shamsi, a wancan zamani an samar da majalisin karatun Alkur’ani na cikin gida ɗaiɗai har guda dubu goma a cikin ƙasar Iran. 6 haka kuma Ma’aikatar ilimi da tarbiyya ta Iran ta sanya koyar da karatun Alkur’ani cikin tsarin darasussukan da ake koyar da su a Makarantu. 7 haka an samar da cibiyoyin koyar da karatun Alkur’ani a faɗin ƙasar Iran. 8

Bambanci Tsakanin ƙira’a Da Tilawa

Cikin Alkur’ani an yi amfani da kalmomin Tilawa da ƙira’a dangane da karanta Alkur’ani,[5] ba’arin Masana harshen Larabci suna ganin Kalmomi biyu na ƙira’a da Tilawa kalmomi masu kusanci da juna a ma’ana,[6] wasu ba’ari kuma suna ganin Kalmar ƙira’a ta fi keɓantuwa daga kalmar ƙira’a, ma’ana duk wata Kalmar ƙira’a tilawa ce amma ba lazimi ne dukkanin ƙira’a take kasancewa tilawa ba, a ra’ayin Malaman kaɗai ƙira’ar da ake ƙidayata a tilawa ita ce wacce ta kasance tare da ilimi da aikin Mai ƙira’a.[7] da wannan dalili ne a cewar ba’arin Marubuta, duk manufa shi ne karanta lafuzzansa to ƙira’a ce. Duk sanda Manufa ta kasance ƙari kan karatun lafuzzansa an karanta shi domin mutane tare da tadabburi cikin ayoyinsa ko kuma tabligi da yaɗa shi to ya kasance tilawa,[8] komabayan wannan sura to ƙira’a za ta kasance tare da ƙaidi misalin ayar:

«وَقُرْآنًا فَرَقْنَاهُ لِتَقْرَأَهُ عَلَى النَّاسِ عَلَىٰ مُكْثٍ وَنَزَّلْنَاهُ تَنْزِيلًا»

Kuma Alkur’ani yana abin karatu mun rarraba shi yanki-yanki domin ka karanta shi ga mutane cikin jinkiri kuma mun saukar da shi sassaukarwa.[9] Haka kuma a cewar Ragib Isfahani, ƙira’a tana da gamammiyar ma’ana amma tilawa ana amfani da ita kaɗai cikin karatun litattafan da suka sauko daga sama.[10][11]

Ma’anar Haƙiƙanin Karanta Shi Da Ya Zo a Aya Ta 121 Cikin Suratul Baƙara

Daidai da aya ta 121 suratul Baƙara Ubangiji ya bayyana cewa tilawar Alkur’ani tana da martaba-martaba mafi girman martabar tilawarsa itace Haƙƙu Tilawatihi (Ingantacciyar tilawa).[12] na’am akwai mabambanta ra’ayoyi kan fassarar Haƙƙu tilawatihi:[13] wasu adadin Malamai sun fassara ta da tilawa tare da ƙanƙan da kai da ƙasƙantar da kai da kuma tsantseni daga canji da jirkita ayoyi.[14] wasu kuma sun fassarata da tilawa sannu-sannu a hankula lokacin da aka biyo ta kan ayoyin bushara da Aljanna da kuma ayoyin azaba da wuta tare da neman Aljanna daga Allah da kuma neman tsarinsa daga sharrin Jahannama, wasu ba’ari kuma suna ganin haƙƙu tilawatihi tilawa da tartili tare da kiyaye lafuzzansa da fahimta da tadabburi cikin ma’anoninsa da kuma aiki da shi.[15] Tartili wata isahara ce zuwa ga wani nau’in karatun Alkur’ani da yake tare da jinkiri da kuma ɗabbaka ƙa’idojin Tajwaidi, daga waƙafi da Ibtida, tare da aiki da ƙa’idojin Tajwidi haƙƙu tilawatihi yana tabbatuwa.[16]

Falalar Tilawar Alkur’ani

Annabi (S.A.W) ya ce:
ku haskaka gidajenku da tilawar Alkur’ani, kada ku maishe da gidajenku Maƙabartu kamar yanda Yahudawa da Kiristoci suka yi, suna ibada a Majami’unsu da Coci-Coci amma kuma sun yi watsi da raya gidajensu, saboda duk sanda aka yawaita tilawar Alkur’ani cikin gida to albarka da alherin gidan zai ƙaru, ma’abota wannan gida za su samu yalwatuwa, wannan gida ne mai haskaka Ahlin sama kamar yanda Taurari suke haskaka Ahlin ƙasa.

[17]

Haƙiƙa Annabi (S.A.W) ya yi wasicci da karanta Alkur’ani,[18] dangane da wannan batu an naƙalto daga Imam Sadiƙ (A.S) ya ce: duk wanda hatta tare da kallo yana karanta ayoyin zancen Allah, Allah zai rubuta masa ladan kyakkyawan aiki kan kowanne harafi ɗaya da ya karanta ya kuma goge zunuban da ya aikata tare da kuma ɗaukaka darajarsa, kuma duk wanda ya karantaa ya guda ɗaya cikinsa daidai yake da kyakkyawan aiki ɗari, za kuma a kankare zunubansa tare da ɗaukaka darajarsa guda ɗari,[19] a wasu hadisan daban ya zo cewa duk wanda ya yi khatmar Alkur’ani za a amsa addu’o’insa.[20] haka kuma dangane da tilawar ba’arin surori da ayoyi an rawaito hususiyoyi da falaloli na musammam kan haka.[21] an naƙalto daga Hazrat Sadiƙ (A.S) cewa: duk gidan aka karanta Alkur’ani a cikinsa albarkar wannan gida zata ƙaru kuma Mala’iku za su halarta cikin wannan gida sannan za a nesanta wannan gida daga Shaiɗanu,[22] Kulaini ya tattaro hadisan da suke da alaƙa da falalar tilawar Alkur’ani cikin kebantaccen babi.[23]

Wasicci Da Tilawar Alkur’ani a Wasu Keɓantattun Wurare Da Lokuta

Kan asasin riwayoyi da suka zo daga Ma’asumai (A.S) tilawar Alkur’ani a wasu keɓantattun wurare da lokuta akwai lada na musammam, Imam Sajjad (A.S) ya yi wasicci da farawa da tilawarAlƙur’ani a farkon Safiya.[24] haka kuma kan asasin wani hadisi haƙiƙa tilawar aya ɗaya daga Alkur’ani a watan Ramadan daidai take da tilawar dukkanin Alkur’ani a cikin sauran watanni.[25] an naƙalto daga Imam Sadiƙ (A.S) cewa duk wanda ya yi Khatmar Alkur’ani a garin Makka, ba zai mutu sai ya ga Manzon Allah (S.A.W) da wurin da zai rayu a cikin Aljanna.[26]

Hukunce-hukuncen Fiƙihu A Kan Tilawar Alkur’ani

Majalisin karatun Kur'ani a Haramin Imam Husaini (A.S) shekarar 1443 h.k.

Shin wajibi ne kullum sai an yi tilawar Alkur’ani? Dangane da hukuncin tilawar Alkur’ani a cikin Sallah da wajen Sallah akwai ra’ayoyi Mabambanta: Wasu ba’ari suna ganin wajabcin tilawar Alkur’ani bisa dogara da ayar (ku karanta abin da ya sawwaƙa daga gare shi) Muzammil aya ta 20,[27] sai dai cewa wajabcin kan wanne miƙdari daga karatu za a yi, akwai saɓanin ra’ayoyi,[28] wasu sun tafi kan wajabcin tilawar miƙdarin ayoyi 50 banda waɗanda ake karantawa a cikin sallah,[29] na’am a cewar Fadil Miƙdad a ra’ayin wasu Malamai wannan wajabci ne Kifa’i (idan wasu suka yi ya sauka daga kan saura)[30] Wasu ba’arin Malamai suna ganin wajabcin ya taƙaitu da karanta shi a cikin sallah, cikin amsar da suka bada kan ishkalin da aka yi musu na cewa ta ƙaƙa sallar mustahabbi itama za ta shiga cikin juzu’an wajabcin karatun Alkur’ani, sai suka ce wannan bayani yana daga fuskanin mu’amala da mutum yake da zaɓi, amma dai da zarar ya ƙulla wannan mu’amala to kiyaye dokokin Mu’amala yana zama wajibi a gare shi,[31] Malaman fiƙihu kamar misalin Sayyid Kuyi,[32] Fadil Miƙdad,[33] Allama Hilli,[34] sun tafi kan cewa kan asasin ayoyi da riwayoyi kaɗai karanta Alkur’ani yana wajaba ne a cikin Sallolin Farilla na kullun, amma Muhammad Hassan Najafi Marubucin littafin Jawahir Al-Kalam ya tafi kan cewa ana instinbaɗin wajabcin karanta Alkur’ani a cikin sallah daga riwayoyi ba wai daga wannan aya ba,[35] hadisai da suke da alaƙa kan miƙdarin tilawar da za ayi an tattaro su cikin babi guda a littafi Alkafi,[36] cikin unwanin (Babu Fi Kam Yuƙ’ara’u Alkur’an Wa Yuktatam)

Wajabcin Sujjadar Tilawa

Asalin Maƙala: Aza’im a ra’ayin Malaman fiƙihun Shi’a, haƙiƙa ba’arin wasu ayoyin Alkur’ani yana zama wajibi da zarar an karanta su a yi sujjada, ma’ana wajibi a yi sujjada yayin da aka karanta su, waɗannan ayoyi sun kasance kamar haka: aya ta 15 Suratul Sajada, aya ta 37 suratul Fussilat, aya ta 62 Suratul Najamu da aya ta 19 suratul Alaƙ.[37] haka kuma a cewar Marubucin Jawahir Al-Kalam, yana mustahabbi ne yin sujjada a wasu ayoyi 11daga cikin ALkur’ani.[38]

Haramcin Karatun Surori Aza’im Kan Wanda Yake Halin Janaba Da Mai haila

A ra’ayin Malaman Fiƙihun Shi’a karanta Surorri Aza’im ga Mai Janaba.[39] da Mai Haila.[40] haramun ne, Malamai sun samu saɓani shin haramcin yana cikin karatun baki ɗayan sura Aza’im ne ko kuma kaɗai yana kan ayar da ake sujjada.[41] a cewar Allama Hilli hatta karanta harafi guda ɗaya daga waɗannan surori haramun kan Mai janaba da Mai haila.[42]

Wajabcin Kiyaye Alfarmar Alkur’ani

A ra’ayin Malaman fiƙihu wajibine a kiyaye alfarma Alkur’ani, kuma keta alfarmarsa haramun ne, ayyuka misalin karanta shi cikin yanayin da baya dacewa da sha’aninsa ko kuma karanta shi da Music ana ƙirga su daga cikin keta alfarmar Alkur’ani, 48 haka kuma an yi hani kan karanta Alkur’ani a wurare misalin Banɗakin wanka da Bayi (Toilet).[43]

Hukuncin Rera Gunna a cikin Tilawar Alkur’ani

Malaman fiƙihun Shi’a dangane da karanta Alkur’ani da zirin Waƙe da Gunna sun samu sassaɓawar ra’ayoyi,[44] an ce aksarinsu sun taf kan cewa Gunna Sauti ne na wasa da wargi kuma baki ɗayansa haramun ne, kuma karanta Alkur’ani cikin zirin Gunna ba shi wata togaciya, kai tsaye haramun ne, an danganta wannan ra’ayi ga manyan Malamai misalin Ibn Idris, Fakhrul Al-Muhaƙƙiƙin, Ahmad Bn Muhammad Ardabili, Sayyid Jawad Amili, Mulla Ahmad Naraƙi da Kuma Shaik Ansari,[45] haka an danganta ra’ayin halascin karatun Alkur’ani cikin zirin Gunna da rera shi zuwa ga Malamai misalin Shaik ɗusi, Kulaini, Sayyid Abdul-A’ala Sabzawari, Mulla Ahmad Naraƙi cikin littafin Mustanadul Al-Shi’a da Muhammad Hadi Tahrani, tare da jingina da riwayar:[46]

«مَن لَم یَتَغَنَّ بالقُرآن فلیسَ مِنّا؛

Duk wanda baya rera Alkur’ani da Gunna baya daga garemu.[47] na’am masu saɓawa da halasci gunna sun fassara wannan cikin surar

«من لم یستغن بالقرآن فلیس منا؛

Duk wanda bai wadatu da Alkur’ani ba, to baya daga garemu.[48]

Ladubban Tilawar Alkur’ani

Kan asasin ayoyin Alkur’ani da riwayoyin Ma’asumai (A.S) haƙiƙa tilawar Alkur’ani yana da ladubba, Alwala, fuskantar Alƙibla, zurfafa tunani cikin ayoyin Allah,[49] shiru da sauraren ayoyin yayin karanta su,[50] faɗin A’uzubillahi,[51] faɗin ba’arin wasu zikirai a yayin tilawar ba’arin wasu ayoyin Alkur’ani da kuma karanta Addu’ar fara karatun Alkur’ani da Addu’ar Khatmar Alkur’ani suna daga cikin mustahabban Alkur’ani,[52] haka kuma Iklasi, da nesantar Riya, yin Khushu’i.[53] aiki da abin da ayar da aka karanta take fa’idantarwa.[54] suna daga ladubban da aka yi wasicci da su a cikin riwayoyi.[55] ƙarƙashin nasihar Annabi (S.A.W) da umarninsa wajibi idan za a karanta Alkur’ani a karanta shi cikin halin baƙinciki da damuwa domin ya yi tasiri sosai a kan zuciya da ruhin Mutum.[56] haka kuma an yi wasicci da amfani da wasu Karin sautuka a cikin karatun Alkur’ani da kada su kasance daga Karin Muryar larabawa.[57]

Tsarin ƙira’ar Annabi (S.A.W)

An naƙalto daga Imam Baƙir (A.S) cewa Annabi (S.A.W) ya kasance yana da mafi kyawun Sauti da Murya cikin tilawar Alkur’ani,[58] ya kasance yana tilawar Alkur’ani tare da jinkiri da yanayin da Ummu Salama ta ce haƙiƙa Annabi (S.A.W) ya kasance yana tilawa da sura a bayyane harafi bayan harafi aya bayan aya cikin yanayin da za a iya ƙidaya haruffan ayoyin da ya karanta,65 Imam Ali (A.S) ya bayyana tsarin tilawar Annabi (S.A.W) cewa babu rerawa a cikinta, yanayin ta tare da jan haruffa da jeranta su.[59]

Karanta Kur’ani Daga Kan Mushafi Shi ne Ya fi Ko Kuma Karanta Da Hadda?

Daidai da ba’arin wasu riwayoyi karanta Alkur’ani daga Kan Mus’hafi ya fi falala daga karanta shi daga hadda, Imam Sadiƙ (A.S) ya bayyana dalilin haka shi ne amfanuwar da Idanu suke yi daga kallon rubutun Matanin Alkur’anin,[60] Zarkashi Malamin tafsirin Ahlus-Sunna bayan dandaƙe bincike tare da naƙadi kan riwayoyin da suke da alaƙa da karantawa daga kan matani da kuma amfani da hadda, ya tafi kan cewa ma’auni shi ne karatun ya kasance tare da tadabburi da kuma amfani mai yawa ga mutum da halarto da zuciya yayin tilawarsa; saboda haka idan mutum yafi amfanuwa idan ya yi tilawarsa daga hadda, to karantawa da hadda ya fi falala daga karantawa daga matanin Mus’hafi.[61]

Hanyoyi Da Tsarin Tilawar Alkur’ani

Malaman Ulumul Alkur’an, cikin litattafansu sun yi bayanin hanyoyi daban-daban daga tilawar Alkur’ani, wannan rabe-rabe mai yawa yana duba ne zuwa ga sauri da jinkiri Mai karatu a lokacin da yake tilawar Alkur’ani:

  • Tahdir: tilawar cikin sauri da sauƙaƙa ƙa’idoji misalin takaita karatun Madda da yin Sukuni kan haruffa da suke da wasali, da yanayin da ba za a fita daga haddin tartili ba.[62] an ce idan Mai karatun Alkur’ani yana son yin karatu da yawa cikin ƙanƙanin lokaci to yana amfani da wannan hanya ta tahdir.[63]

Tadwir: Karanta Ayoyi tare da jinkiri cikin yanayin kiyaye tadabburi kan ma’anonin ayoyi da kiyayen baki ɗayan ƙa’idojin Tajwidi.[64] wannan nau’in karatu yana tsakanin hanyoyi biyu daga tsarin tahdiri da tahƙiƙi, wannan nau’in ƙira’a ya shahara da sunan tartili a wurin gama garin mutane,[65] a cewa Allami cikin littafin Fajuheshi dar Ilimi Tajweed, wannan nau’in karatun wani tsari ne da Imamai suka kasance suna amfani da shi.[66] Tahƙiƙ: bawa kowanne harafi haƙƙinsa cikin tilawa daga cika Madda, da tahƙiƙ da tabbatar da karatun Alhamza, da cika karatun wasalulluka, da cikakken bayyana haruffa, ajiye Gunna, da… wannan tilawa ita ce mafi jinkirin tilawa, wannan tilawa ta shahara a yanzu da sunan Tilawat Majlisi.[67] haka nan ana kiranta da Tilawar Tangimi, Ana kuma amfani da sautunan kida da karin waƙa don cusa Mafhuman ayoyin da kuma samar da tasiri mai yawa ga masu sauraro.[68]

Bayanin kula

  1. ↑ Bayhaqi, Taj al-Masadir, karkashin kalmar Tilawat
  2. ↑ Abd al-Baghi, Maajam al-Mufahris, karkashin kalmar Tala.
  3. ↑ Radmard, "Maratib wa Asare Unsi ba Kur'an wa riwayat", shafi na 35-38.
  4. ↑ Kulaini, Al-Kafi, 1407 Hijira, juzu'i na 2, shafi na 613.
  5. ↑ Misali, duba: Suratul Muzammil, aya ta 20, Suratul Ankabut, aya ta 45, Suratul A'araf, aya ta 204.
  6. ↑ Ibn Manzoor, Lasan al-Arab, karkashin lafazin al-Tilawa da tala yatlo.
  7. ↑ Rajeb Esfahani, Mufradat Alfaz qur'ani Kareem, ƙarƙashin kalmar Tilawa.
  8. ↑ Kohi Grami da Behzad, "Wujuhi Ishtiraki wa Iftiraki Kira'at, Tilawat wa Tartil az nazare Adabi wa ruyati ilmi Kurra", shafi na 78-79.
  9. ↑ Tabatabaei, Al-Mizan, 1374, juzu'i na 20, shafi.574.
  10. ↑ Kohi Grami da Behzad, "Wujuhi Ishtiraki wa Iftiraki Kira'at, Tilawat wa Tartil az nazare Adabi wa ruyati ilmi Kurra", shafi na 78-79
  11. ↑ Ibn Manzoor, Lasan al-Arab, karkashin kalmar Tala Yatlu.
  12. ↑ Nahj al-Balagha, huduba na 110; Sahifah Sajjadiyeh, sallah 47.
  13. ↑ Duba Davalit, " Tilawat qur'ani", shafi na 78.
  14. ↑ Kashani, Tafsir Minhaj Al-Sadeghin, 1336, juzu'i na 1, shafi na 271.
  15. ↑ Kashani, Tafsir Manhaj al-Sadeghin, 1336, juzu'i na 1, shafi na 271; Govt., " karatun Alqur'ani", shafi na 78
  16. ↑ Kohi Grami wa Behzad, "Wujuh Ishtiraki wa Iftirak Kira'at, Tilawat wa Tartili az nazare wa ruyati Imli Kurra", shafi na 78-79.
  17. ↑ Kulaini, Al-Kafi, 1407 Hijira, juzu'i na 2, shafi na 610.
  18. ↑ Misali, duba: Suratul Muzammal aya ta 3, Suratul Isra 106, Kahf 27.
  19. ↑ Kulaini, Al-Kafi, 1407 Hijira, juzu'i na 2, shafi na 613.
  20. ↑ Misali duba: Kulaini, Al-Kafi, 1407H, Mujalladi na 2, shafi na 620-626.
  21. ↑ Kulaini, Al-Kafi, 1407 Hijira, juzu'i na 2, shafi na 613.
  22. ↑ Kulaini, Al-Kafi, 1407 Hijira, juzu'i na 2, shafi na 613.
  23. ↑ Kulaini, Al-Kafi, 1407 Hijira, juzu'i na 2, shafi na 613.
  24. ↑ Daylami, Irshad al-Qulob, 1412 Hijira, juzu'i na 1, shafi na 83.
  25. ↑ Sheikh Sadouq, Al-Amali, 1376, shafi na 93.
  26. ↑ Sheikh Tusi, Tahzeeb al-Ahkam, 1365, juzu'i na 5, shafi na 468.
  27. ↑ ^ Qutbuddin Ravandi, Fiqh al-Qur'an, 1405 AH, juzu'i na 1, shafi 106, 107, 127, 130; Fakir Meibodi, "Farayande Isintinbad wujubi kira'at Kur'an az ayaeh فَاقْرَؤُوا مَا تَیَسَّرَ مِنَ الْقُرْآنِ ", shafi na 81.
  28. ↑ Vahidian wa Digaran, “Murad az kira'at ayeh Akir Muzammil wa hukmi shar'ai an” shafi na 314.
  29. ↑ Fakir Meibodi, "Farayande Isintinbad wujubi kira'at Kur'an az ayaeh فَاقْرَؤُوا مَا تَیَسَّرَ مِنَ الْقُرْآنِ ", shafi na 81.
  30. ↑ Fadel Moqdad, Kenz Al-Irfan, Manshurat na Al-Muktab Al-Mortazawiyyah li ihya Asar Jafariyya, Juzu'i na 1, shafi na 118.
  31. ↑ Vahidian wa Digaran, “Murad az kira'at ayeh Akir Muzammil wa hukmi shar'ai an” shafi na 316
  32. ↑ Khoi, Mausu'atu Al-Imam al-Khoei, 1418 AH, juzu'i na 4, shafi na 262.
  33. ↑ Fazel Moqdad, Kenz Al-Irfan, 1373, juzu'i na 1, shafi na 118.
  34. ↑ Alameh Hilli, Tazkirah al-Fuqaha, 1414 AH, juzu'i na 3, shafi na 128.
  35. ↑ Najafi, Jawahirul Kalam, 1404 AH, juzu'i na 9, shafi na 284 da 285.
  36. ↑ Kulaini, Al-Kafi, 1407, Juzu'i na 2, shafi na 617.
  37. ↑ Tabatabaei Yazdi, Al-Arwa Al-Wuthghati, 1419 AH, juzu'i na 2, shafi na 577.
  38. ↑ Najafi, Jawahirul Kalam, 1362, juzu'i na 10, shafi na 217.
  39. ↑ Tabatabaei Yazdi, Al-Arwa al-Wuthghati, 1419 AH, juzu'i na 1, shafi na 510.
  40. ↑ Tabatabaei Yazdi, Al-Arwa al-Wuthghati, 1419 AH, juzu'i na 1, shafi na 603.
  41. ↑ Tabatabaei Yazdi, Al-Arwa Al-Wuthghati, Juzu'i na 1, shafi na 603; Bani Hashemi, Tauzihul Al-Masa'il al-Marjah, 1378, fitowa ta 355, juzu'i na 1, shafi na 225-227; Mas'ala ta 450, juzu'i na 1, shafi na 276.
  42. ↑ Alameh Hali, wasa'il al-Shia, 1413 AH, juzu'i na 1, shafi na 333.
  43. ↑ Sheikh Sadouq, Al-Khisal, 1362, juzu'i na 2, shafi na 358.
  44. ↑ Esmaili, "barasi Didgahe Andiushmandane Islami Darbaraye Taganni dar kira'at Kur'ani", shafi na 1.
  45. ↑ Esmaili, "barasi Didgahe Andiushmandane Islami Darbaraye Taganni dar kira'at Kur'ani", shafi na 1.
  46. ↑ Esmaili, "barasi Didgahe Andiushmandane Islami Darbaraye Taganni dar kira'at Kur'ani", shafi na 1.
  47. ↑ Ibn Athir, Al-Nihaye Fi Gharib Hadith wa Al-Athar, 1399 AH, Mujalladi na 3, 391.
  48. ↑ Esmaili, "barasi Didgahe Andiushmandane Islami Darbaraye Taganni dar kira'at Kur'ani", shafi na 1-3
  49. ↑ Sabzevari, Mahezab Al-Ahkam, Dar al-Tafseer, juzu'i na 7, shafi na 128.
  50. ↑ Suratul A'araf, aya ta 24
  51. ↑ Suratul Nahl, aya ta:98.
  52. ↑ Daulati., " tilawat Alqur'ani", shafi na 78.
  53. ↑ Majlesi, Bihar al-Anwar, 1403 AH, juzu'i na 89, shafi na 184 da 210
  54. ↑ Nahj al-Balaghah, Sahih Sobhi Saleh, kuhutbeh 110; Majlesi, Bihar al-Anwar, 1403 AH, juzu'i na 89, shafi na 185.
  55. ↑ Daulati., " tilawat Alqur'ani", shafi na 78.
  56. ↑ Kulaini, Al-Kafi, 1407H, juzu'i na 2, shafi na 614.
  57. ↑ Kulaini, Al-Kafi, 1407H, juzu'i na 2, shafi na 614.
  58. ↑ Tabatabai, Sunan al-Nabi, 2007, shafi na 311.
  59. ↑ Sakhavi, Jamal al-Qara wa Kamal al-Qara, Kitbekhune Ayeollah Marashi, juzu'i na 2, shafi na 525.
  60. ↑ Khoi, Al Bayan, Dar al-Zahra, shafi na 26.
  61. ↑ Zarakshi, Al-Barhan, 1376 AH, juzu'i na 1, shafi 461.
  62. ↑ Alami, Pajuheshi dar ilimi Tajweed, 2013, shafi na 50.
  63. ↑ Alami, Pajuheshi dar ilimi Tajweed, 2013, shafi na 50.
  64. ↑ Alami, Pajuheshi dar ilimi Tajweed, 2013, shafi na 50.
  65. ↑ Mousavi Baladeh, Hiliya Al-Qur'an satahu 2, 2013, shafi na 19.
  66. ↑ Alami, Pajuheshi dar ilimi Tajweed, 2013, shafi na 51
  67. ↑ Alami, Pajuheshi dar ilimi Tajweed, 2013, shafi na 50
  68. ↑ Sadeghi Uzushi da Farhanak Bushehari, "Negareshi bar mahiyat taganni dar tilawat Alƙur'an", shafi na 197.

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