Wilayatul Faƙihi

Daga wikishia

Wilayatul faƙihu (Larabci: ولاية الفقيه) wata nazarayi ce a fiƙihun shi'a wace kan asasinta a zamanin gaiba da fakuwar Imam Mahadi (A.F) faƙihi wanda ya cika sharuɗɗa shi ne wanda yake ɗaukar nauyin jan ragamar hukuma. Malaman fiƙihu misalin Shaik Mufid da Muhaƙƙiƙ Karki sun yi magana game da iyakokin hukumar faƙihai, sai dai cewa Mulla Ahmad Naraƙi wanda ya kasance malamin fiƙihu na farko da ya tattaro dukkanin iko da ayyukan faƙihi ya ajiye su ƙarƙashin taken wilayatul faƙihu, Kashiful Giɗa, Muhammad Hassan Najafi da Imam Khomaini suna daga cikin fitattun malaman shi'a da suke goyan bayan wannan nazariyya, sai dai kuma Shaik Ansari, Akun Khurasani da Ayatullahi Khuyi ba su amince da wannan nazariyya ba.

Maƙbulatu Umar Bin Hanzala tana daga cikin dalili na riwaya da suke tabbatar da wannan nazariyya ta wilatul alfaƙihu, kan asasin wannan riwaya, a lokacin da musulmi suka samu kansu cikin jayayya kaɗai za su koma zuwa ga mutumin da yake naƙalto riwayoyin Ahlul-baiti masanin hukunce-hukuncen shari'a domin su zaɓe shi su sanya shi matsayin wanda zai musu alƙalanci don raba rigima a tsakaninsu. Larurar samuwar alƙali masani kuma adali domin zartar da hukuncin Allah cikin al'umma, yana daga cikin dalilai na hankali da masu goyan bayan wannan nazariyya suka kafa hujja da shi.

An rubuta ƙasidu da litattafai masu yawan gaske game da wilayatul faƙihu, littafin Wilayat Faƙihi wanda Imam Khomaini ya rubuta da Wilayat Faƙihi, Wilayat Faƙahat Wa Idalat na Jawadi Amoli suna daga cikin jumlar litattafan da aka wallafa game da wilayatul faƙihi.

Ma'ana

Wilayatul faƙihi an yi bayanin mece ce kan asasin bayanan malaman fiƙihu, tana ɗaukar ma'anar majiɓanci mai sa idanu, iko da tasarrufin mujtahidi wanda ya cika sharuɗɗa a cikin al'amuran wasu mutane daban[1] a wani bayanin daban wilayatul faƙihi shi ne tafiyarwa da gudanar da al'amuran al'ummar musulmi da manufar zartar da hukunce-hukuncen muslunci da tabbatar da ƙimomin addini da dokokinsa.[2] Wilayatul faƙihi wata nazariyya ce ta siyasa a wurin ƴan shi'a, kan asasinta a zamanin fakuwar Imam Zaman (A.F) jagoranci da shugabancin hukumar al'ummar musulmi yana komawa wuyan mujtahidi wanda ya cika sharuɗɗa.[3]

Taƙaitaccen Tarihi

Ba'arin marubuta, Mulla Ahmad Naraƙi (Wafati: 1245, h, ƙ) shi ne mutum na farko faƙihi da ya fara bijiro da maganar wilayatul faƙihi matsayin mas'ala ta fiƙihu, tare da amfani da dalilai na naƙali da hankali game da tabbatar da wannan nazariyya.[4] kuma sun ce shi ne mutum na farko da ya tattaro bakiɗayan ayyuka da ikon shugaban muslunci da wilatul faƙihi ya haɗe su wuri guda a cikin littafin Awa'idul Al-ayyam.[5] na'am kafin Mulla Naraƙi an samu wasu malaman shi'a da suka yi magana kan jiɓantar ba'arin ayyuka da zaɓin imamai ta hannun faƙihi. Alal misali Shaik Mufid daga malaman shi'a a ƙarni na huɗu da na biyar hijira ƙamari, a cikin littafinsa mai suna Al-muƙni'a, ya rubuta cewa Imaman shi'a (A.S) sun sallama mas'alar zartar da haddodi zuwa ga hannun faƙihai malaman fiƙihu.[6] haka nan a cewar Rasul Jafariyan malamin tarihi, haƙiƙa Muhaƙƙiƙ Karki daga malaman ƙarni na goma hijira ƙamari, ya tafi kan cewa malaman fiƙihu sune majiɓantan dukkanin iko da zaɓin gwamnatin Imamai ma'asumai.[7]

Bayan Mulla Ahmad Naraƙi, Kashiful Giɗa,[8] da almajirinsa Muhammad Hassan Najafi, suma sun yi bayanin nazariya nazariyya nasabta da wilayatul faƙihi da iko da zaɓin da malaman fiƙihu suke da shi.[9] sun tafi kan cewa gwamnatin sarakuna da shugabanni da ba ta kasance ƙarƙashin izinin malaman fiƙihu ba haramtacciyar gwamnati ce, sun yi Imani kan cewa idon sharuɗɗa suka kammala ga malamin fiƙihu to wajibi ne ya samar da gwamnati.[10]

Faɗaɗa bahasi da bincike game da wilaya da zaɓi da ikon da malaman fiƙihu suke da shi ya dagata sakamakon shakku da kokwanto da Shaik Murtada Ansari (Rayuwa: 1214-1281, h, ƙ) ya yi kan wilayar siyasa ga malaman fiƙihu;[11] har zuwa shekara 1348 hijira shamsi, lokacin da Imam Khomaini ya sake bijirowa da bahasin wannan nazariyya cikin darasinsa na kharijul fiƙhu a hauzar ilimi ta birnin Najaf.[12] ya ƙarfafa larurar samar da gwamnatin muslunci.[13] an fitar da bayanansa da laccocinsa cikin tsarin littafi mai suna wilayatul faƙihi a shekarar 1349 hijira shamsi.[14]

Hujjoji Da Dalilan Masu Goyan Bayan Wilayatul Faƙihi

Masu goyan bayan nazariyyar wilayatul faƙihi sun jingina da adadin dalilan hankali da naƙali cikin tabbatar da wannan nazariyya.[15] maƙbulatu bin hanzala da tauƙi'in Imam Zaman suna daga cikin dalilai kan wilayatul faƙihi, kan asasin riwayar maƙbulatu bin hanzala wace aka naƙalto daga Imam Sadiƙ (A.S) ana zaɓar wanda yake rawaito riwayoyin Ahlul-baiti (A.S) a matsayin wanda zai yi hukunce da alƙalanci kuma dole ya zamanto ya san hukunce-hukuncen addini.[16] [Tsokaci 1] Imam Khomaini ya yi amfani da wannan riwaya wace cikinta Imam Sadiƙ (A.S) wajibi ne wanda zai ja ramagar sha'anin hukuma da alƙalanci ya kasance faƙihi mujtahidi domin samun damar yin alƙalanci da zartar da hukuncin Allah.[17] haka nan Imam Khomaini yana ganin an sanya muƙamin wilaya ga malaman fiƙihun shi'a ta hannun Imam Sadiƙ (A.S) wani muƙami da yake tare sirrin siyasa.[Tsokaci 2] tare da ƙarfafa malaman fiƙihu cikin kutsawa muƙaman alƙalanci; hakan na basu damar yin shiri da tanadi samar da hukumar adalci ta Allah domin nan gaba idan yanayi ya bada dama sai su kafa hukuma adalci a doran ƙasa ba tare da fuskanta matsala ba domin sun riga sun shirya mata tuntuni.[18] [Tsokaci 3]

Cikin tauƙi'in Imam Zaman (A.F) an yi maganar «الحَوادثُ الواقِعَة» (Abubuwa da suke faruwa) tare da bayani da cewa yayin faruwarsu wajibi a koma zuwa ga marawaitan hadisan Ahlul-baiti.[19] Imam Khomaini tare da jingina da wannan tauƙi'i ya fitar da natija da cewa wajibi a miƙa bakiɗayan al'amuran al'ummar musulmi hannun malaman fiƙihu[20]

Sahibul jawahir yana ɗaya daga cikin malaman fiƙihu da suka yarda da nazariyyar wilayatul faƙihi, ta kai ga yana cewa duk wanda ya gaza fahimtar wannan nazariyya daga mabambantan kalmomin Imaman shi'a (A.S) game da iko da zaɓi da suka baiwa malaman fiƙihu daga misalin:(mai hikinci, alƙali, hujja da halifa) to lallai za a iya cewa kwata-kwata bai ɗanɗani komai daga ilimin fiƙihu ba, bai san komai ba daga sirrika da makullan kalmominsa ba; saboda ya zo daga waɗannan kalmomi cewa wajibi ne a zamanin gaiba al'amura shi'a su samu cikakken tsari da daidaituwa[Tsokaci 4] malamin yana ganin batun wilayatul faƙihi matsayin wani bayyananne al'amari dama baya buƙatar kawo dalili game da shi, ta kai ga yana ganin waɗannan basu yarda da nazariyyar wilayatul faƙihi matsayin waɗanda suka samu matsalar wasiwasi.[Tsokaci 5] Daga dalilai na hankali shi ne cewa rayuwar zamantakewa ta yau da gobe da kamalar ɗaiɗaiku da ma'anawiyyarta ƙari kan buƙatuwarta da dokokin Allah da basu da tawaya, taba buƙatuwa zuwa ga adalin shugaba malami, idan babu waɗannan rukunai guda biyu, rayuwar zamantakewa za ta faɗa cikin hargitsi da rashin doka ɓarna da lalacewa. Wannan hadafi ya tabbata a zamanin Annabawa da Imaman shi'a ta hannunsu haka kuma cikin zamanin gaiba ta hanyar waliyul faƙihi.[21]

Wilayatul Faƙihi Shin Naɗi ce Ko Kuma Zaɓe

Masu goyan bayan wannan nazariyya ta wilayatul faƙihi sun yi saɓani game da yanayin halascinta, ba'arinsu suna ganin wilayatul faƙihi wani matsayi da muƙami na naɗi, wasu ba'ari daban kuma suna ganin tana kasancewa ne bisa zaɓe:

Kasancewar Wilayatul Faƙihi Ta Hanyan Naɗi

Kan asasin wannan mahanga dalilin halascin wilayatul faƙihi cikin lamuran siyasa shi ne cewa Imaman shi'a sun sallama tafiyar da al'amuran addini da zamantakewa al'umma a hannun malaman fiƙihu, babu maganar ra'ayi ko wanda mutane suka fi so.[22] Imam Khomaini,[23] Abdullahi Jawadi Amoli, Muhammad mumin ƙummi da Muhammad Taƙiyyu Misbahu Yazdi sun kasance cikin masu goyan bayan wannan nazariyya.[24]

Sakakkiyar Wilaya Faƙihi

Wasu ba'ari daga waɗanda suka yi imani da kasancewar wannan nazariyya ƙarƙashin naɗi ba wai zaɓen mutane ba, sun yi imani da sakakkiyar wilayar faƙihi mara ƙaidi; ma'ana faƙihi yana da duk iko da zaɓin da Annabi (S.A.W) da Imamai ma'asumai suka kasance suna da su cikin al'amuran siyasa cikin hukuma; saboda hadafi shi ne zartar da hukunce-hukuncen shari'a, cikin wannan fage ba tsakanin dukkanin shugabanni.[25] haka nan halascin dokokin ɗan Adam sun dogara ne da zartarwar faƙihi, kuma doka ba za ta iya iyakance da dabaibaye shi ba, kuma su umarnin faƙihi sun kasance ne kan asasin shari'a.[26]

Suna cewa wannan mahanga Imam Khomaini ya fara bijirowa da ita.[27]

Kasancewar Wilayatul Faƙihi ƙarƙashin Zaɓe

Wannan mahanga tana ganin ra'ayi da zaɓin mutane matsayin wani ɓangare daga dalilan halascin wilayatul faƙihi; ma'ana halastaccen shugaba shi ne faƙihi adali, masanin zamaninsa, mai iya tafiyarwa da gudanarwa wanda bakiɗayan mutane ko kuma mafi yawansu suka zaɓe shi matsayin shugaba.[28] wannan mahanga ta ruguje mahangar sakakkiyar wilayar faƙihi.[29] Shahid Baheshti, Shahid Muɗahhari, Husaini Ali Muntazari da Ni'imatullahi Salihi Najaf Abadi sun kasance daga cikin masu goyan bayan wannan mahanga.[30]

Waɗanda Basu Yarda Da Nazariyyar Wilayatul Faƙihi Ba

Shaik Ansari, Akun Khurasani,[31] Mirza Na'ini da Ayatullahi Khuyi,[32] suna daga cikin malamai da ba su yarda da wilayatul faƙihi ba.[33] bisa fatawar Shaik Ansari, a zamanin gaiba al'amura misalin bada fatawa alƙalanci yana komawa kan wuyan malaman fiƙihu,[34] amma wilaya kan dukiya da rayukan mutane wani abu ne da ya keɓantu da Annabi (S.A.W) da Imamai (A.S).[35]

Malamin bai yarda ingancin dalilai da ake kawo wa ba misalin maƙbulatu Umar bin Hanzala da tauƙi'in Imam Mahadi kan tabbatar da wilayatul faƙihi.[36] a imanin malamin waɗannan riwayoyin kaɗai sun zo ne game da bayanin ayyukan faƙihi a iya abin da ya keɓanci bayanin hukunce-hukuncen shari'a ga mutane, riwayoyin ba su shiryarwa hatta kan wilayar al'amura misalin khumusi da zakka.[37]

Shin Mas'ala Ce Ta Aƙida Ko Fiƙihu

Wasu ba'ari sun tafi kan cewa wilatul faƙihi mas'ala ce ta aƙida wasu kuma suka ce a a mas'ala ce ta fiƙihu.[38] Jawadi Amoli yana ganin nazariyya wilayatul faƙihi matsayin mas'ala da take da alaƙa da aƙida. Dalilinsa kan kasancewarta mas'alar aƙida shi ne cewa maudu'in ilimin aƙida shi ne ayyukan Allah, ita kuma wilayatul faƙihi tana da alaƙa da ayyukan Allah; saboda Allah ne ya ayyana cewa a zamani gaiba faƙihi wanda ya cika sharuɗɗa ya kasance tare da wilaya.[39] kishiyar wannan magana, Husaini Ali Muntazari yana ganin bahasin wilayatul faƙihi matsayin mas'ala ta fiƙihu ya kuma kawo dalilai kan wannan da'awar da ya yi tare kuma da kasancewar mafi yawan malaman fiƙihu sun yi bahasin wilayatul faƙihi a cikin litattafan fiƙihunsu.[40]

Wilayatul Faƙihi A Jamhuriyar Muslunci Ta Iran

Bayan nasarar juyin juya halin muslunci a shekarar 1979 miladi a ƙasar Iran, an sanya wilayatul faƙihi cikin jerin dokokin ƙasa na tushe. A doka mai lamba 57 ya zo cewa: Majalisan shugabanci a Jamhuriyar muslunci ta Iran su ne: majalisar dokoki, majalisar zartarwa da majalisar shari'a dukkaninsu suna ƙarƙashin kulawar sakakkiyar wilayar al'amari da shugabancin al'umma wanda kan asasin asalai masu zuwa na wannan doka za a yi aiki da su.[41] A jamhuriyar muslunci ta Iran, Imam Khomaini bayansa Ayatullahi Khamna'i su ne waɗanda aka zaɓa matsayin waliyul faƙihi.[42]

Hotan littafin Welayat Fakihi wa Welayat Fakahat wa Idalat, Asre Abdullahi Jawadi Amoli

Faɗaɗa Nazari

Kazim Ustadi cikin littafin “Kitabe Shinasi Hukumat Wa Wilayat Faƙihi” ya kawo litattafai fiye da 700 da aka rubuta game da wilayatul faƙihi kuma galibinsu sun kasance ne bayan nasarar juyin juya halin muslunci.[43] ba'ari daga mafi muhimmancin rubuce-rubucen da aka yi game da batun wilayatul faƙihi su ne:

  • Wilayat Faƙihi: wasu adadin darasussukan da Imam Khomaini ya yi ne a hauzar ilimi ta najaf game da wilyat faƙihi, wannan littafi an fara buga shi a shekarar 1349 shamsi, a bairut.
  • Dirasat Fi Wilayatil Al-faƙihi Wa Fiƙhi Ad-daulatil Al-islamiyya: darasussuka ne da bincike na Husaini Ali Muntazari yana daga cikin muhimman litattafai a fagen tabbatar da nazariyya wilayatul faƙihi. Wannan littafi an taƙaice cikin littafi mai suna Nizamul Al-hukmi Fil Al-Islam. Sannan littafin Dirasat na Mahmud salawati da Abul Fazli Shakuri cikin taken Mabani Fiƙhu Hukumat Islami, a matsayin tarjamar wannan littafi.
  • Wilayat Faƙihi Wa Wilayat Faƙahat Wa Idalat, talifin Abdullahi Jawadi Amoli.
  • Wilayat Faƙihi Hukumat Salihan, na Ni'imatullahi Salihi Najaf Abadi.
  • Al-wilaya Al-ilahiyya Al-islamiyya Au Al-hukuma Al-islamiyya Zamani Hudur Al-masum Wa Zamane Al-gaiba, na Muhammad Mumin ƙummi cikin mujalladi uku.
  • Wilayat Faƙihi Dar Hukumat Islam, wasu adadin darasussukan Allama tehrani wanda wasu ɗalibansu suka tsara su cikin mujalladi huɗu.

Bayanin kula

  1. ↑ Duba Sheikh Ansari, Makasib, 1415 AH, Juzu'i na 3, 545.
  2. ↑ Duba Montazeri, Derasat fi Wilayat al-Faqih, 1409 AH, juzu'i na 1, shafi na 11; Javadi Amoli, Velayat Faqih, 1378, shafi na 129.
  3. ↑ Firhi,Nezami siyasi wa daulat dar islam, 2006, shafi na 242 da 243.
  4. ↑ Kadiwar, Nazariyyeh Dawlat dar Fiqh Shi’a, 1387H, shafi na 17.
  5. ↑ Naraqi, Awa’id al-Ayyam, 1417 AH, shafi 529.
  6. ↑ Mufid, Al-Muqnia, 1413 BC, shafi na 810.
  7. ↑ Jafarian, Addin wa Siyasa dar daure safawiyyeh, 1370, shafi na 32, shafi na 312.
  8. ↑ Kashif al-Ghitah, Kashf al-Ghitah, 1422 BC, juzu'i na 1, shafi na 207; Farhi, Qadrat Danesh Mashrooit Dar Islam, 1394 AH, shafi na 313.
  9. ↑ Najafi, Jawahir al-Kalam, 1404 BC, juzu'i na 21, shafi na 395-396; Sashe na 22, shafi na 155, shafi na 195. ↑
  10. ↑ Montazeri, Mabani fikhi hukumat islmai, 1409 AH, juzu'i na 1, shafi na 47-48.
  11. ↑ Ali Muhammadi, Sairu tahawul Andisheh Velayat Faqih dar Fiqh Shi'eh, 1387H, shafi na 243-272. ↑
  12. ↑ Kadiwar, Nazariyyeh Dawlat dar Fiqh Shi’eh, 1387 AH, shafi na 21-22.
  13. ↑ Kadiyur,Nazariyyeh Dawlat dar Fiqh Shi’eh, 1387H, shafi na 24.
  14. ↑ Imam Khumaini, Velayat Faqih, 1421 AH, shafi 1.
  15. ↑ Montazeri, Nizam al-Hukm fi al-Islam, 1385 AH, shafi na 143, shafi na 166; Javadi Amoli, Velayat Faqih 1378 AH, shafi 150; Kadiyur, Hukumat welayi, 1378 AH, shafi na 389-392.
  16. ↑ Kulayni, Al-Kafi, 1387H, juzu'i na 1, shafi na 169.
  17. ↑ Imam Khumaini, Kitab al-Bay, 1421 Hijira, juzu'i na 2, shafi na 638-642.
  18. ↑ Khomeini, Ruhollah, Kitab al-Bai, Cibiyar Jarida ta Ismail, juzu'i na 2, shafi na 481.
  19. ↑ Sheikh Sadouq, Kamal al-Din, 1395 AH, juzu'i na 2, shafi na 484.
  20. ↑ Duba Imam Khumaini, Kitab al-Bai, 1421H, juzu'i na 2, shafi: 635; Imam Khumaini, Velayat Faqih, 1374, shafi na 78-82.
  21. ↑ Javadi Amoli, Velayat Faqih, 1378, shafi na 151.
  22. ↑ Naraghi, Awaed Al-Alayam, shafi 185; Imam Khumaini, Kitabul Bay, 1421H. Juzu'i na 2, shafi na 622.
  23. ↑ Kadiwar, Nazariyyeh Dawlat dar Fiqh Shi’eh, 1387 AH, shafi 107.
  24. ↑ Ferhi, Fikihu wa Siyasat dar Iran Muasir, 1393 AH, juzu'i na 2, shafi na 424.
  25. ↑ Imam Khumaini, Kitab al-Bay, 1421, juzu'i na 2, shafi na 626.
  26. ↑ Imam Khumaini, Sahifa Imam, 1378, juzu'i na 1, shafi na 17.
  27. ↑ Kadiyur, Nazariyyeh Dawlat dar Fiqh Shi’a, 1387H, shafi na 24.
  28. ↑ Montazeri, Nizam al-Hukm fi al-Islam, 1385 AH, shafi na 166-169; Salehi Najafabadi, Velayat Faqih, 1378 AH, shafi na 68, 72.
  29. ↑ Motahhari, Piramun Jamhuri Islami, 1368 AH, shafi na 149-156; Montazeri, TNezamil Al-hukmi fil Al-islam, 1385 AH, shafi na 214-224. ↑
  30. ↑ Firhi, fikihu wa siyasat dar Iran Muasir, 2013, juzu'i na 2, shafi.380; Kadivar, Nazariyyeh daulat dar Fiqh Shi'a, 2007, shafi na 141.
  31. ↑ Kadiwar, Nazariyyehr Dawlat dar Fiqh Shi’a, 1387H, shafi na 36
  32. ↑ Kadiwar, Nazariyyehr Dawlat dar Fiqh Shi’a, 1387H, shafi na 36.
  33. ↑ Farhi, "'Shi'a wa Dimokrasi Mashwarati dar Iran," shafi na 139-141..
  34. ↑ Sheikh Ansari, Makaseb, 1415 BC, juzu'i na 3, shafi na 545.
  35. ↑ Sheikh Ansari, Makaseb, 1415 BC, juzu'i na 3, shafi na 546.
  36. ↑ Sheikh Ansari, Makaseb, 1415 BC, juzu'i na 3, shafi na 551, t.553.
  37. ↑ Sheikh Ansari, Makaseb, 1415 BC, juzu'i na 3, shafi na 553.
  38. ↑ Momen Qomi, “Jijah Ahkam ut-Hukumati wal-Ikhtiyarat-i-Wali-Faqih”, 1393 AH, shafi na 15.
  39. ↑ Javadi Amoli, Velayat Faqih, 1378 AH, shafi na 143.
  40. ↑ Montazeri, Nizam al-Hukm fi al-Islam, 1380 AH, shafi 12..
  41. ↑ «قانون اساسی جمهوری اسلامی ایران»، وبگاه مرکز پژوهش‌های مجلس شواری اسلامی، تاریخ بازدید ۳ شهریور ۱۳۹۸.
  42. ↑ Velayati, “Khameneya, Ayatullah Sayyid Ali,” shafi na 689.
  43. ↑ Ustadi,Kitabe shinasi Hukumat Velayat-e Faqih, mukaddimeh.

Tsokaci

  1. ↑ daga cikin bayan Imam Sadik (A.S) ya ce: مَنْ كَانَ مِنْكُمْ مِمَّنْ قَدْ رَوَى حَدِيثَنَا وَ نَظَرَ فِي حَلَالِنَا وَ حَرَامِنَا وَ عَرَفَ أَحْكَامَنَا. cikin wannan hadsi an kawo sharadi guda biyu ga shugaba: 1 ya ksance dan shi'a 2- marawaicin hadisi
  2. ↑ akwai tsammanin tasirantuwar vImam Khomaini da bayanan Sahibul jawahir.
  3. ↑ ن لهذا الجعل سرّاً سياسيّاً عميقا، وهو طرح حكومة عادلة إلهية، وتهيئة بعض أسبابها حتى لا يتحيّر المتفكرون لو وفّقهم الله لتشكيل حكومة إلهية، بل هو زائداً على الطرح بَعث لهم إلى ذلك، كما هو واضح
  4. ↑ بل كأنه ما ذاق من طعم الفقه شيئاً ، ولا فهم من لحن قولهم ورموزهم أمراً ، ولا تأمّل المراد من قولهم إني جعلته عليكم «حاكما» و«قاضيا» و«حجة» و«خليفة» ونحو ذلك مما يظهر منه إرادة نظم زمان الغيبة لشيعتهم في كثير من الأمور الراجعة إليهم
  5. ↑ وبالجملة فالمسألة من الواضحات التي لا تحتاج إلى أدلة. نجفی، جواهر الکلام، ۱۳۶۲ش، ج ۲۱، ص۳۹۷.

Nassoshi

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Malamina Kazem, Kitabe shinasi hukumat wa Velayat Faqih, Qum, Littafin Ayatullahi Marashi Najafi, 1390H. {[end}}

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