Waƙi'ar Ifku

Daga wikishia
Wannan ƙasida ce game da waƙi'ar ifku, domin sanin labarin ifku a cikin kur'ani duba: Ayoyin Ifku

Waƙi'ar ifku (Larabci: حادثة الإفك) labarin tuhumar alfasha kan ɗaya daga cikim matan Annabi wanda ya faru a farkon muslunci, wannan waƙi'a ta kasance daga mafi girman makirci da munafukai suka kitsa cikin gida domin kishiyantar gwamnatin Annabi, saboda da wannan makirci na su za su ɓatawa Annabi suna tare kuma da jefa shakku da kwakwanto kan dacewarsa a jagoranci; sai dai cewa Allah ya rusa wannan makirci da maƙiya muslunci suka kitsa cikin saukar da ayoyin ifku.

Cikin madogarai, an bijiro da rahotanni guda biyu na asali game da mutumin da ake zargi da shirya wannan makirci: kan asasin rahotanni na farko da naka naƙalto daga madogaran ahlus-sunna da kuma ba'arin madogaran shi'a, ayoyin ifku sun sauka ne sakamakon tuhumar da munafukai suka yi kan A'isha, bisa wannan rahoto, lokacin yaƙin bani musɗaliƙ A'isha ta kasance tare da Annabi, sai ta bar cikin rundunar musulmi, amma tare da taimakon Safwan ɗan Mu'aɗɗal ta dawo cikin rundunar. Wasu ba'arin munafukai sun tuhumi A'isha da Safwan ɗan Mu'aɗɗal da aikata alfasha. Sai dai kuma wasu adadin jama'a daga masu dandaƙe bincike daga malaman shi'a sun yi suka mai yawa kan wannan rahoto ta fuskanin isnadi da mataninsa; misalin rashin dacewa munana zaton Annabi kan A'isha tare da ismar Annabawa, da kuma rashin rakiyar matan Annabi cikin sauran yaƙe-yaƙe.

Rahotanni na biyu da aka naƙalto cikin tafsirul ƙummi ɗaya daga cikin madogaran shi'a, cikin wannan rahoto ya zo cewa dalilin saukar ayoyin ifku ya faru sakamakon tuhumar da A'isha ta yi kan Mariya ƙibɗiyya. Bisa wannan rahoto, lokacin da Ibrahim ɗan Annabi (S.A.W) ya rasu, A'isha ta tuhumi Mariya da cewa Ibrahim ba ɗan Annabi (S.A.W) bane, ɗan wani mutum ne da ake kira da suna Jarihu. Kan wannan magana ne Annabi (S.A.W) ya umarci Imam Ali (A.S) ya kashe Jarihu. Lokacin da Imam Ali (A.S) ya tukare shi suka ido da ido ya gano cewa wannan tuhuma ƙarya ce magana ce mara tushe, shima dai wannan rahoto ya fuskanci suka, daga cikin sukan da aka yi kansa akwai rashin dacewar wannan rahoto da ayoyin kur'ani, umarnin kisa da Annabi ya bayar kan wanda ake tuhuma ba tare da yin bincike ba da kuma rashin zartar da hukuncin ƙazafi kan waɗanda suka ƙirƙiri wannan tuhuma.

Ba'arin malaman shi'a, misalin Muhammad Husaini ɗabaɗaba'i, Sayyid Muhammad Husaini Fadlullahi, Makarim Shirazi da Jafar Subhani tare da la'akari da matsaloli da kuma suka, sun yi watsi da dukkanin rahotannin guda biyu. ɗaɓaɗaba'i iya abin da ya iya tabbatarwa bisa dogara da ayoyin kur'ani shi ne lallai mutumin da aka tuhuma ɗaya daga cikin iyalan Annabi (S.A.W).

Sauran rahotanni, da suka zo a madogaran shi'a da ahlus-sunna suna tabbatar da tuhumar da A'isha ta yi kan Mariya ƙibɗiyya, sai dai cewa dukkanin rahotannin babu wanda aka yi ishara cikinsa da saukar ayoyin ifku. Cikin malaman shi'a malamai biyu ne kaɗai daga malaman ƙarni na sha huɗu bayan hijira su ne Sayyid Abu ƙasim Khuyi (Wafati:1992.m) da Sayyid Murtada Askari (Wafati:2007.m) suka tafi kan cewa ayoyin ifku suna da alaƙa da abin da ya faru da Mariya ƙibɗiyya.

An ce bincike kan hadisul ifku yana daga mafi wahalar bahasosin tarihin muslunci wanda bahasi da ya ɗamfaru da bahasosin tafsiri, aƙida, fiƙihu da ilimin rijal, sannan tasirin karkatar siyasar mazhaba ta ƙara rikirkitar da lamarin. Cikin maudu'in wannan waƙi'a an wallafa litattafai daban-daban misalin Hadisul Al-Ifki tare da alƙalamin Sayyid Jafar Murtada Amili da Hadisul Al-Ifki Min Manzur Al-I'ilami na Ali Mahmud Rashwan.

Muhimmancin Lamarin Ifku A Tarihin Muslunci

Ifku (Ma'anar ƙarya[1] da tuhuma[2]) ishara ce kan wani abu da ya faru a zamanin Annabi (S.A.W) cikinsa an yi tuhumar alfasha kan ɗaya daga matan Annabi (S.A.W), sakamakon faruwar hakan Allah ya saukar da ayoyin ifku[3] (Ayoyi na 11-21 suratul nur) tare da bayyana cewa waɗannan mutane masu tuhuma suna so ne su ɓata sunan Annabi (S.A.W) da wannan ƙazamin aiki na s, sai dai cewa Allah cikin saukar da waɗannan ayoyi ya kunyata masu yaɗa jita-jita tare kuma da bayyanar da gaskiya da ruguza makircin maƙiya muslunci.[4] b'arin masu dandaƙe bincike sun tabbatar da cewa al'amarin ifku yana daga makirci da tuggun maƙiya na cikin gida suka kitsa shi domin ruguza gwamnatin Annabi,[5] saboda su na so ne sun jefa kokwanto cikin ingancin saƙonsa da cancantuwa da dacewar jagorancinsa,[6] ya zamana hakan ya tilasta ma janyewa gefe daga fagen siyasa da zamantakewa.[7] a cewar wasu ba'ari, haƙiƙa bincike kan batun ifku yana daga mafi wahalar bahasosin tarihin muslunci, kuma bahasi ne da ya ɗanfaru da bahasosin tafsiri, aƙida, fiƙihu da ilimin rijal, sannan tasiranuwa da karkatar siyasar mazhaba ya ƙara rikirkitar da lamarin.[8]

Ayoyi Ifku

Tushen ƙasida: Ayoyin Ifku

A cikin ayoyi na 11-26 suratul nur, an yi bayanin batun tuhumar aikata alfasha kan ɗaya daga cikin musulmai, kuma Allah ya yi zargi kan waɗannan masu yin tuhuma sakakamon wannan tuhuma da suka aikata.[9] a cewar Muhammad Husaini ɗabaɗaba'i marubucin tafsirul Al-mizan, za a iya amfana daga ayoyi a fahimci cewa mutumin da aka yi tuhuma kansa mutum sananne fitacce daga iyalan Annabi (S.A.W), kuma masu tuhumar sun kasance gungun wasu jama'a.[10] cikin wannan aya Allah ya yiwa masu tuhuma barazana da babbar azaba, tare da zargi kan muminai me yasa suka yarda da jita-jita ba tare da dalili da bincike ba.[11]

Cikin waɗannan ayoyi, Allah ya hana mutane tuhumar tsarkakakkun mata kamammu da aikata afasha, kuma lallai tsarkakakkun sun barranta daga wannan tuhuma.[12]

Mabambantan Rahotanni Game da Waƙi'ar Ifku

Akwai saɓanin ra'ayoyi kan wace ce aka tuhuma a wannan waƙi'a.[13] cikin ba'arin rahotannin shi'a an bayyana cewa Mariya ƙibdiyya ita ce wace aka tuhuma a wannan waƙi'a, amma kuma a riwayoyin ahlus-sunna haka da ba'arin wasu rahotanni daga shi'a an bayyana cewa A'isha wace aka tuhuma.[14] daga maganar Ali bin Ibrahim ƙummi marubucin tafsirul ƙummi,[15]] an amfana kamar haka da cewa ƴan shi'a ba su da yi saɓani ba game da sauka ayoyin ifku kan Mariya Kiɓɗiyya, ko kuma alal aƙalla ace a mahangar shi'a batun saukar ayoyin ifku game da Mariya Kibɗiyya shi ne ra'ayin da ya fi shahara,[16] sai dai kuma a cewar ba'ari wasu masu dandaƙe nazari haƙiƙa ra'ayi, haƙiƙa saukar ayoyin ifku cikin Mariya Kibɗiyya bawai kaɗai ita ce maganar da ta shahara ba, a wajen ma malamai na farko-farko saukar ayoyin kan A'isha ita ce maganar da tafi shahara,[17] kamar dai yadda Allama Hilli kwararren malamin fiƙihu da kalam na shi'a a ƙarni na takwas bayana hijira ya tafi a kai cewa saukar ayoyin ifku suna da dangantaka da A'isha, ya kuma bayyana cewa bai san wata magana saɓanin wannan ba.[18]

Rahotanni Na Farko: Tuhuma Kan A'isha

A cewar Muhammad Jawad Mugniyya daga malaman tafsiri a shi'a a ƙarni na sha huɗu, galibin malaman tafsiri da marubuta tarihi sun tafi kan cewa ayoyin ifku suna da alaƙa da abin da ya faru yayin dawowar Annabi (S.A.W) daga yaƙin bani musɗaliƙ (Shekara ta biyar[19] ko shida bayan hijira,[20])[21] kan asasin riwayar A'isha, Annabi (S.A.W) duk sanda zai tafi yaƙi yana tafiya tare da ɗaya daga cikin matansa,[22] lokacin yaƙin bani musɗaliƙ sai ya tafi tare da A'isha, a kan hanyarsa ta dawowa daga wannan yaƙi ne lokacin da ayari suka tsaya suka ya da zango a wani wuri domin su ɗan huta, domin wata buƙata sai A'isha ta fita daga cikin rundunar sojoji, sakamakon manta sarƙar wuyanta, sai ta ɓata lokaci bata dawo tane ta neman wannan sarƙa da ta ɓata,[23] sojoji ba su san cewa A'isha ta fit aba, bayan gama hutawa sai suka ta shi suka ci gaba da tafiya suna tunanin cewa A'isha tana nan tare da su cikin ayari.[24] bayan A'isha ta dawo wurin da suka yada zango domin hutawa sai ta haɗu da wani mutum da ake kira Safwan ɗan Mu'aɗɗal sai ya bata raƙuminsa ya rakata har suka riski ayarin rundunar sojoji.[25] bayan dawowa daga wannan tafiya ne sai A'isha ta kwanta rashin lafiya, bayan nan sai ta ga fara ganin Annabi (S.A.W) ya fara canja mata irin yadda ya saba mu'amala da ita da kuma samun labarin yaɗuwar jita-jita game da alaƙarta da Safwan ɗan Mu'aɗɗal.[26] bayan wani lokaci sai ayoyin kur'ani suka sauka suna zargin waɗanda suka aikata wannan tuhuma.[27]

Daga cikin malaman shi'a da suke ganin cewa waƙi'ar ifku tana da alaƙa da dangantaka da A'isha su ne kamar haka: Nasru ɗan Mazahim, cikin littafin Waƙ'atu Siffin,[28] Nu'umani cikin tafsirin da aka danganta zuwa gare shi,[29] Shaik Mufid cikin littafin Jamal,[30] Shaik ɗusi cikin At-tibyan,[31] ɗabarsi cikin I'ilamul Al-wara,[32] ƙuɗbud-dini Rawandi cikin Fiƙhul Al-kur'an,[33] da Muƙaddasul Ardabili cikin Zubdatul Al-bayan.[34]

Su Wane ne Suka Yi Wannan Tuhuma?

Cikin ayoyin ifku, an kira waɗanda suka yi wannan tuhuma da kasancewarsu wasu gungun jama'a ne amma ba ambaci sunansu,[35] sai dai cewa wasu ba'arin madogarai sun kawo sunayen munafukai misalin Abdullahi ɗan Ubayyu, Hassan ɗan Sabit da Misɗahu ɗan Usasatu matsayin su ne jagaban cikin waƙi'ar Ifku.[36]

ƙiƙirar Falala Ga A'isha

Ahlus-sunna suna lissafa saukar ayar ifku kan A'isha matsayin wata babbar falala,[37] duk da cewa wannan rahoto ya zo a riwayoyi daban-daban, a cewar Sayyid Jafar Murtada Amili mai nazari mai zurfi kan tarihi kuma ɗan shi'a, za a iya cewa bakiɗayan waɗannan riwayoyi A'isha ta yi bayaninsu,[38] ba'arin masu dandaƙe bincike sun tafi kan cewa haƙiƙa A'isha ta hanyar bijiro da wasu mas'aloli ta ribaci wannan batu zuwa keɓantuwa da ita,[39] ta mayar da lamarin zuwa gareta tare da ƙirƙirar ma kanta falala daga wannan batu.[40] wannan ya sanya ƴan shi'a yin kokwanta game da ingancin wannan al'amari.[41] kan wannan asasi ne suka ce ko da a ace ayoyin ifku sun sauka kan sha'anin A'isha, wannan ayoyi kaɗai suna shiryarwane game tsarkakarta daga alfasha, ba sa shiryarwa kan wata falala bayan wannan.[42]

Rahotanni Na Biyu: Tuhumar Mariya Kibɗiyya

Danganta saukar ayoyin ifku da Mariya Kibɗiyyya, karo na farko aka naƙalto wannan magana cikin littafin tafsirul Ali ɗan Ibrahim ƙummi.[43] kan asasin riwaya da Ali ɗan Ibrahim ƙummi ya naƙalto daga Imam Baƙir (A.S), A'isha ta tuhumi Mariya Kibɗiyya cewa ta yi haramtacciya alaƙa da wani mutum da ake kira Jarihu,[44] daidai da wannan rahoto, lokacin da Annabi (S.A.W) ya kasance cikin baƙin cikin rasuwar ɗansa Ibrahim ne ya fuskanci wannan magana ta A'isha tan ace masa"Ka dena baƙin ciki kan mutuwar Ibrahim saboda ba ɗanka ba ne ɗan wani mutum ne da ake kira Jarihu"[45] da wannan dalili ne Annabi (S.A.W) ya umarci Imam Ali (A.S) ya kashe Jarihu.[46] lokacin da Jarihu ya fahimci abin da Imam Ali (A.S) yake ƙoƙarin zartarwa a kansa, sai ya gudu kan bishiya.[47] cikin wannan hali ne sai wandonsa ya zame daga jikinsa, Ali (A.S) ya fahimce cewa wannan mutum bama shi da azzakari,[48] da wannan dalili ne tuhumar alfasha ta kau daga kan Mariya Kibɗiyya kuma ayoyin ifku suka sauka.[49]

An ce daga malaman shi'a kaɗai malaman daurorin ƙarshe-ƙarshen nan suka danganta ayar ifku da al'amarin Mariya Kibɗiyya.[50] daga malaman da suk danganta wannan batu da Mariya Kibɗiyya akwai Sayyid Abu ƙasim Khuyi.[51] Sayyid Jafar Murtada Amili,[52], Sayyid Murtada Askari,[53] Shaik Mufid da ya wallafa littafi guda game da wannan batu na Mariya, wanda yake da taken Risalatu Haula Khabari Mariya, yana ganin wannan magana matsayin sallamammiyar magana kuma dukkanin malamai sun tabbatar da ita,[54] sai dai kuma a wani hadisi da ya naƙalto bai yi ishara da saukar ayoyin ifku ba;[55] kamar dai yadda cikin adadin wasu madogarai daban an yi bayanin batun dangantaka waƙi'ar ifku da Mariya ba tare da magana kan saukar ayoyin ifku ba, daga jumlarsu littafin Amali Sayyid Murtada,[56] Al-hidayatul Al-kubra,[57] Dala'ilul Al-imama,[58] da Al-manaƙib,[59] malaman Ahlus-sunna a ƙarshen ayyoyin ifku sun naƙalto riwayoyi da suke danganta waƙi'ar ifku da tuhumar da munafukai suka yiwa A'isha, tare da haka danganta wannan waƙi'a da Mariya Kibɗiya shi ma ya zo a litattafan ahlus-sunna, ba'arin wannan litattafai da suka kawo wannan magana kan Mariya su ne kamar haka: Sahihu Muslim,[60] Aɗaƙatul Al-kubra,[61] Ansabul Ashraf,[62] Al-mustdrak Alas As-sahihaini,[63] da Safwatus As-safwati.[64]

Bincike Suka Da Aka Yi Kan Dukkan Rahotannin Biyu

An yi ishkali da suka kan kowanne ɗaya daga waɗannan rahotanni, ba'arin malaman tafsiri misalin Muhammad Husaini ɗabaɗaba'i,[65] Sayyid Muhammad Husaini Fadlullahi,[66] Makarim Shirazi,[67] da Jafar Subhani tare da la'akari da ishkaloli da suka sun yi watsi da dukkanin rahotannin guda biyu,[68] bisa la'akari da rashin ingancin dukkanin rahotannin biy, an ce akwai tsammanin ta sauka ne kan wata daban daga matan Annabi (S.A.W) ba ta kasance A'isha ko Mariya ba.[69] kishiyar wannan ra'ayi, wasu masu nazari sun yi amanna cewa akwai tsammanin duka rahotannin biyu su kasance ingantattu, suna masu cewa ayoyi sun sauka kan A'isha cikin tuhuma da aka yi mata, amma cikin tuhumar da aka yiwa Mariya Kibɗiyya ayoyi ba su sauka ba.[70]

Ishkaloli Da Suka Game da Rahotanni Kan A'isha

ƴan shi'a sun yi Imani da cewa dukkanin matan Annabawa (Kai hatta matar Annabi Nuhu da matar Luɗ) sun tsarkaka daga aikata zina.[71] amma a ra'ayin wasu ba'ari, riwayoyin da suke cewa ayoyin ifku sun sauka game da abin da ya faru da A'isha na tuhumarta da zina, akwai suka da ishkaloli mai tarin yawa a kansu,[72] Sayyid Jafar Murtada Amili, ya bayyana cewa wannan ƙissa ƙagata a kayi da nufin ƙirƙirarwa A'isha falaloli,[73] kari kan raunin sanadan ba'arin riwayoyin,[74] tare da tufka da warwara cikin ba'arin rahotannin.[75] adadin ishkalolin sun kasance kamar haka:

  • Neman shawarar da Annabi ya nema daga wani ƙaramin yaro cikin muhimmin al'amari misalin wannan: cikin waɗannan riwayoyi ya zo cewa Annabi (S.A.W) cikin al'amari ya yi shawara da Ali ɗan Abi ɗalibi da kuma Usamatu ɗan Zaidu, Zaidu sai ya bada kariya ga A'isha shi kuma Ali ya soke ta.[76] tare da cewa lokacin da wannan abu ya faru Usamatu ɗan Zaidu ya kasance yaro ƙarami.[77]
  • Rashin rakiyar matan Annabi a wasu yaƙoƙin: cikin rahoti da yake da danganta da A'isha an bayyana cewa rakiyar ɗaya daga matan Annabi cikin yaƙi yana cikin tsarin rayuwarsa, tare da haka babu wani rahoto da aka samu yake nuna cewa wata daga cikin matansa ta raka shi wani yaƙi daga cikin yaƙoƙin da ya je.[78]
  • Mummuna zaton da Annabi ya yi kan A'isha: bisa wannan rahoto na ahlus-sunna, Annabi ya munana zato kan A'isha, tare da cewa wannan magana ba ta dacewa da ismar Annabi.[79]
  • Rashin zartar da hukuncin haddi kazafi kan mutane da suka yi wannan tuhuma: zahirin ayoyin kur'ani sun tabbatar da shar'anta haddin masu ƙazafi tun kafin saukar ayoyin ifku, idan har labarin tuhumar A'isha ya inganta, ba zai yiwu ba ace tsawon lokacin faruwar wannan waƙi'a (Kusan wata guda) Annabi bai tambayi dalilin wannan magana da suka yi bah aka kuma bai tsayar da haddin ƙazafi a kansu ba,[80] na'am a cikin rahotan Yaƙubi malamin tarihi a ƙarni na uku ya zo cewa Annabi ya hukunta waɗanda suka yi wannan tuhumar sannan ya tsayar musu da haddin ƙazafi.[81]


  • Kasancewar Safwan ɗan Mu'aɗɗal bashi da aure: cikin wannan riwaya A'isha ta nuna cewa Safwan bashi da aure, daidai lokacin sauran riwayoyin sun nuna cewa yana da aure har ma matarsa ta taɓa kawo ƙararsa wurin Annabi.[82]
  • Rahotannin wannan waƙi'a mai matuƙar muhimmanci haka sun zo daga ɓangaren mutum ɗaya rak shi kaɗai: a cewar Sayyid Jafar Murtada, galibi ko kuma kusan dukkanin riwayoyin sun zo daga ɓangaren A'isha, ta ƙaƙa ne za ace waƙi'a mai matuƙar muhimmanci kamar wannan, amma kuma daga mutum ɗaya rak aka naƙalto ta babu wani daban da ya naƙalto?[83]
Littafin Hadith al-Ifq wanda Seyyed Jafar Morteza Ameli ya rubuta

Ishkaloli Kan Rahotanni Dangane Da Mariya Kibɗiyya

Riwayoyin dangane da tuhumar Mariya su ma dai kamar na A'isha sun fuskanci ishkaloli da suka, wasu ba'arin malamai sun yi suka kan wannan rahotanni.[84] a cewar Sayyid Muhammad Husaini Fadlullahi daga malaman tafsiri na shi'a ishkalan da suke gangara kan rahotan Mariya sun fi yawa daga waɗanda aka yi kan rahotan A'isha.[85] daga jumlarsu za iya ishara da waɗannan kamar haka:

  • Rashin tsayar da haddin ƙazafi kan masu tuhuma: idan an ƙaddara cewa hukuncin haddin ƙazafi ya sauka gabanin faruwar wannan waƙi'a, za a yi tambaya me yasa Annabi (S.A.W) bai tsayar da haddin ƙazafi kan waɗanda suka aikata tuhuma ba kan Mariya.[86]
  • Umarnin da Manzon Allah (S.A.W) ya bayar na kashe wanda ake tuhuma ba tare da dalili da bincike ba: ta ƙaƙa Annabi ba tare da yin bincike kan gaskiya ko rashin gaskiyar wannan tuhuma ba zai bada umarnin kashe wanda ake tuhuma? Kari kan haka hukuncin wannan lefi ba kisa bane.[87]
  • Rashin dacewar wannan rahoto da ayoyin kur'ani: daga ayoyin ifku za a fahimci cewa waɗanda suka yi wannan tuhuma wasu gungun jama'a ne, daidai lokacin da waɗannan riwayoyi suna nuna cewa A'isha kaɗai ta yi wannan tuhuma kan Mariya Kibɗiyya.[88]

Nazari

ƴan shi'a da ahlus-sunna cikin wannan maudu'i na waƙi'ar ifku sun wallafa litattafai mabambanta, daga jumlarsu akwai litattafai guda biyu kamar haka:

  • "Hadisul Ifku" tare da alƙalamin Sayyid Jafar Murtada Amili: marubucin ya tsara abubuwan da littafin ya tattaro cikin tsarin fasali goma sha huɗ, sannan ya yi bahasi kan dukkanin rahotannin biyu daga wanda aka danganta waƙi'ar ga A'isha da a Mariya.[89] malamin ya tabbatar da rashin ingancin rahotannin da suke danganta wannan abu ga A'isha tare da tabbatar da ingancin danganta shi da Mariya Kibɗiyya, ya kuma bada amsa kan tambayoyi da ishkaloli da aka yi akai.[90] an buga wannan littafi a karo na biyu shekara 1439 bayan hijira ƙarƙashin gudummawar Markazul Islami lildirasat bairut, littafin yana da shafi 403.[91]
  • Hadisul Ifki Min Al-manzur Al-I'lami, na Ali Mahmud Rashwan, marubucin wannan littafi wanda ya kasance daga marubuta ahlus-sunn, ya tabbatar da faruwar wannan waƙi'ar da take da dangantaka da A'isha, ba tare da ya yi ishara da waƙi'ar Mariya Kibɗiyya ba.[92] ya tsara wannan littafi cikin fasali uku.[93] bayyana lokacin da waƙi'ar ta faru, wurin da faru, matsayar mutane daban-daban game da wannan waƙi'a, nuƙɗoɗin da kur'ani ya yi ishara kansu daga wannan waki'a suna daga abubuwa da bahasosin da wannan littafi ya tattaro.[94] an fitar da wannan littafi a Jami'atu Ummul ƙura shekarar 1415 bayan hijira, littafi ne da yake da shafi 162.[95]

Bayanin kula

  1. ↑ Farahidi, Al-Ain, 1410 AH, juzu'i na 5, shafi 416.
  2. ↑ Ibn Manzoor, Lasan al-Arab, 1414 AH, juzu'i na 10, shafi na 390.
  3. ↑ Khorasani da Dashti, ayehaye namedar, 2008, shafi na 38.
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جعفرنیا، فاطمه، «بررسی و نقد گزارش‌های حادثه افک»، در مجله پژوهش‌نامه تاریخ، شماره ۴۷، تابستان ۱۳۹۶ش

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