Ithna'ashariyyah
Template:Infobox sect and denominations
Ithna'ashariyyah, or Twelvers, is the most populous sect among the Shia Islam sects. This sect believes that the number of Imams is twelve, starting from Hazrat Ali (peace be upon him) and ending with Muhammad ibn Hasan al-Mahdi (may Allah hasten his reappearance).
Reason for Naming
The term Ithna'ashariyyah was initially proposed in contrast to the term Sevens (Seveners). The Ithna'ashariyyah, regarding the correctness of the number of their Imams being twelve, cite Quranic verses such as:
Template:Quran they rely on.
Reasons for the Necessity of Imamate from the Viewpoint of Imamis
Some of the Imami reasons for the necessity of the Imamate of the Ahl al-Bayt family are as follows:
1- The obligation of infallibility in the Imam, because if the Imam is not infallible, confidence in him in conveying rulings is removed. Moreover, a non-infallible Imam may behave contrary to justice in the Imamate and leadership of the Muslims.
2- The appointment of the Imam is to remove sedition and difference, and if the Imam is determined by the people, it causes intensification of difference.
3- Imamate means Caliphate must necessarily be determined by God and Messenger of God (peace and blessings of Allah be upon him and his family), the Caliph.
4- The conduct of the Messenger of God (peace and blessings of Allah be upon him and his family) during his lifetime was to determine a successor in cases of his absence from Medina, therefore, how is it possible that His Holiness would not determine a successor for after himself. The Twelver Shia believe in explicit text (Nass Jali), meaning those who believe in "text" and explicit determination of the Imam and believe that the Messenger of God (peace and blessings of Allah be upon him and his family) with "explicit text" on the day of Ghadir Khumm chose Imam Ali (peace be upon him) as his successor and explicitly determined him for the Imamate of the Ummah. They state the reasons for the Imamate of Hazrat Ali (peace be upon him) according to the Quran and Sunnah as follows:
Template:Quran Meaning: Indeed, your Wali is Allah and His Messenger and those who believe who establish prayer and give zakat, while they are bowing. Template:Quran Meaning: Today I have completed your religion for you and perfected My favor upon you. Template:Quran Meaning: O Messenger! Convey what has been sent down to you from your Lord, and if you do not do so, you have not conveyed His message! Allah will protect you from the people. And another verse: Template:Quran Meaning: If they cooperate against him, then indeed Allah is his Protector and Gabriel and the righteous Believers are his helpers. Another verse is Mubahala where He said: Template:Quran Meaning: Say, come let us call our sons and your sons, and our women and your women, and ourselves and yourselves, then let us invoke curse (invoke Allah's curse on each other) so that we make the curse of Allah upon the liars (and infidels). They say: The purpose of all these verses is the Wilayah of Hazrat Ali (peace be upon him). Also, Twelver Shias rely on the hadiths that follow: "Anta khalifati min ba'di wa anta wasiyyi", meaning you are my successor after me, you are my executor. "Wa sallamu alayhi bi-amrat al-mu'minin", meaning greet him as the Commander of the Faithful. "Wa aqdakum Ali", the best judge among you is Hazrat Ali (peace be upon him). "Wa ta'allamu minhu wa la tu'allimuhu, isma'u lahu wa ati'uhu", learn from him and do not teach him, listen to him and obey him. "Man kuntu mawlahu fa Ali mawlahu", whoever I am his Mawla, Ali (peace be upon him) is also his Mawla. "Anta minni bi-manzilat Harun min Moses illa annahu la nabiyya ba'di" You are to me like Harun to Moses, except that there is no prophet after me.
Legacy of the Imams
Proponents of "explicit text (Nass Jali)" say that: Hazrat Ali (peace be upon him) before he was martyred, handed over his "Book" and "Weapon" to his son, Imam Hasan (peace be upon him) and in the presence of Ahl al-Bayt and Shia elders said: O my son, the Messenger of Allah (peace and blessings of Allah be upon him and his family) told me to make you my executor and entrust my book and weapon to you just as the Prophet (peace and blessings of Allah be upon him and his family) gave them to me. He told me to advise you that at the time of the call of truth, hand them over to Hazrat Husayn (peace be upon him). Then turning to Hazrat Husayn (peace be upon him) he said: The Messenger of God (peace and blessings of Allah be upon him and his family) has advised you to entrust the deposit of Imamate to your son Hazrat Ali ibn Husayn (AS) and regarding Hazrat Ali ibn Husayn (peace be upon him) he said that he too should entrust the deposit of Imamate to his son Hazrat Muhammad ibn Ali (peace be upon him).
Names of the Shia Imams
The names of the Twelve Imams of the Twelver Shia are as follows: 1- Imam Ali ibn Abi Talib (peace be upon him), martyrdom, year 40 AH. 2- Imam Hasan ibn Ali (peace be upon him), martyrdom, year 49 AH. 3- Imam Husayn ibn Ali (peace be upon him), martyrdom, year 61 AH. 4- Imam Ali ibn Husayn (peace be upon him), martyrdom, year 95 AH. 5- Imam Muhammad al-Baqir (peace be upon him), martyrdom, year 115 AH. 6- Imam Ja'far al-Sadiq (peace be upon him), martyrdom, year 148 AH. 7- Imam Musa al-Kazim (peace be upon him), martyrdom, year 183 AH. 8- Imam Ali al-Rida (peace be upon him), martyrdom, year 203 AH. 9- Imam Muhammad al-Jawad (peace be upon him), martyrdom, year 220 AH. 10- Imam Ali al-Naqi (peace be upon him), martyrdom, year 254 AH. 11- Imam Hasan al-Askari (peace be upon him), martyrdom, year 260 AH. 12- Imam Muhammad ibn Hasan al-Mahdi (may God hasten his reappearance) "Beginning of the Major Occultation, year 329 AH.
Status of the Twelver Imams
Shia Muslims believe that the Imams, like the Prophet (peace be upon him and his progeny), are inspired by God. They possess general leadership and a status above that of ordinary humans. From the day God created Adam, He permeated His light through His chosen ones, from Noah, Abraham, Moses, and Jesus up to Prophet Muhammad (peace be upon him and his progeny), the Seal of the Prophets, and from him, that light flowed to his successors, who are the Pure Imams (peace be upon them), until finally, that divine light manifests in the existence of the Imam of the Time (may God hasten his reappearance), elevating him above the level of ordinary humanity and enabling him to live for centuries, even thousands of years, without any harm or distress, and without weakness or old age, in a physical body which, in ordinary humans, causes decay and corruption, until at his appointed time and by divine command, he emerges from the veil of occultation and the Imam appears. According to the narration of "Allamah Majlisi", the complexion of His Holiness is Arab and wheat-colored, and he has a body like Jacob's, and on his cheek is a mole like a pearly star.
The Appearance of the Qa'im of the Family of Muhammad (peace be upon him and his progeny)
The "Twelver" Shia believe that by the power and grace of God, Imam Mahdi (may God hasten his reappearance) will appear after certain signs manifest, while His Holiness's age will appear to be between thirty and forty years. According to narrations, His Holiness will appear in "Mecca" and people will pledge allegiance to Him between the "Rukn and Maqam". Among the signs of the appearance of Imam Mahdi (may God hasten his reappearance) is the descent of Jesus (peace be upon him) from the sky, and he will kill the Dajjal who will have appeared before Him, and will pray behind Him. During the time of Imam Mahdi, the "Companions of the Cave" will awaken from their sleep of several thousand years, and Imam Mahdi (may God hasten his reappearance) will greet them, and they will respond to His greeting, and then they will fall into a deep sleep again and will not rise until the Day of Resurrection. Among the trusts held by Imam Mahdi (may God hasten his reappearance) are the Ark of the Sakinah of Prophet Moses (peace be upon him) and the authentic copies of the books of the Torah and the Gospel, and when His Holiness presents them to the Jews and Christians, they will become Muslims. Then Prophet Jesus (peace be upon him) will break the cross, kill the swine, and destroy the churches by His command, and will die after forty years. Imam Mahdi (may God hasten his reappearance) will manifest the true religion of Islam and fill the world with justice and fairness, just as it will have been filled with oppression and tyranny. There is disagreement regarding the duration of His Holiness's caliphate, and his caliphate has been recorded as from seven to nine years, and in some reports, it is stated as twenty to forty years.
Foundations of Twelver Jurisprudence
Generally, Muslims of the world derive the laws and rulings of Islamic Sharia from two primary sources: the Quran, the Sunnah, and secondary and subordinate sources: Ijma, Qiyas, Istihsan, and Masalih Mursalah (among Sunnis) or Ijma and Intellect (among Shiites).
Quran
The Twelver Shiite school holds that the Quran revealed to Prophet Muhammad (peace be upon him and his progeny) is complete without any addition or omission. The Quran that exists between two covers and is in the hands of Muslims, and anyone who holds a belief other than this has erred.
Sunnah
As for the Sunnah and hadiths of the Messenger of God (peace be upon him and his progeny), in the Shiite view, they must be transmitted through the Ahl al-Bayt or by narrators who are trustworthy; meaning the chain of narrators must reach the Infallible Imams, and if transmitted through other means, its narrators must be reliable according to the Shiites, otherwise it holds no value. It is narrated from Imam Sadiq (peace be upon him) that he said: Do not believe the hadiths narrated from us if they do not conform to the Quran and the Sunnah of the Prophet (peace be upon him and his progeny) and another witness from hadiths, because people like Mughira ibn Sa'id, who was among the "Extremists", mixed our sayings with their own motives.
The Four Books
The collection of early Shiite hadiths was compiled in four books and became known as the Four Books. The basis of these books is reports that have reached us from the Imams (peace be upon them), mostly ending with Imam Baqir and Imam Sadiq (peace be upon them). In the gatherings of those two honorable Imams, many hadith narrators and Islamic dignitaries studied as students. The result of studying and attending the presence of those two Imams led to the compilation of about four hundred treatises on Islamic laws, which they called Usul Arbami'ah, meaning the Four Hundred Principles. From that time until around the year 300 Hijri, which lasted approximately two hundred years, Shiites who were distant from the presence of the Imams or, due to the Minor Occultation, were deprived of the Hidden Imam, acted according to these four hundred treatises, each of which contained a chapter of Shiite jurisprudence sections. According to Shaykh Mufid, Imami hadith scholars from the time of Imam Ali (peace be upon him) until the era of Imam Hasan al-Askari (peace be upon him) had authored four hundred books which they called "Usul", until around the year 300 Hijri, Thiqat al-Islam Muhammad ibn Ya'qub Kulayni (died 329 AH), who was from Kulayn (a village in Fashafuyeh in southeast Tehran), assumed the seat of jurisprudence and with utmost precision managed over twenty years to collect those four hundred "Usul" treatises and name them in five volumes, one volume on sermons, one volume on principles of faith, and three volumes on branches of faith, under the name Kitab al-Kafi, which includes approximately 16,199 hadiths. Of course, the total books of Shaykh Kulayni are about thirty-two books. After Kulayni, another jurist named Abu Ja'far Muhammad ibn Ali ibn Babawayh Qummi, known as Shaykh Saduq (died 381 AH), buried in Rey, based on these same four hundred treatises, authored the book Man la yahduruhu al-faqih, the total reports of which are 5,963 hadiths. After Shaykh Saduq and after a few years, the era of Shaykh Tusi (385–460 AH) began. Based on these same Four Hundred Principles, he authored two famous books, al-Istibsar and Tahdhib al-Ahkam, the first of which contains 5,511 hadiths.
Ijma
Ijma is the third evidence among the proofs of Muslim jurisprudence, regarding the validity of which Shiites and all Sunni sects generally agree. Ijma, in terminology, means the agreement of the scholars of an era on a Sharia ruling regarding an issue whose ruling has not come in the Book and the Sunnah. As indicated, Ijma is also cited among Shiites as one of the "Four Proofs". However, Sunnis consider the very consensus of the people of loosening and binding and authoritative references (based on the Prophetic narration "My Ummah will not agree on an error") as "proof", but Imamis consider a consensus that reveals the saying of the Infallible (meaning the Imam is among the consensus-makers) as the criterion for action and proof. From the perspective of scholars of the Ja'fari School: Ijma means the agreement of Shiite jurists on any Sharia matter in a way that reveals the saying of the Infallible; therefore, they consider Ijma as "proof" because it reveals the saying of the Infallible, because Shiites believe that no era is empty of an "Infallible Imam". Therefore, based on the principle of "Lutf" (Grace), it is incumbent upon God that whenever His servants are placed on the path of error, He guides them through the Imam. Thus, if they reach a "consensus" on an issue and no contrary opinion is expressed, it is evidence of the Infallible's consent, either that the Imam was present in the gathering or that this issue was instilled by the Infallible.
Qiyas
However, acting upon "Qiyas", which is counted as the fourth principle of legislative sources among Sunnis and the Jama'ah (except the Zahiri sect), is forbidden in Imami jurisprudence, and instead, they rely on another principle called "Intellect". It is narrated from Imam Sadiq (peace be upon him) that Qiyas is excluded from my religion, because the companions of Qiyas sought knowledge through measurement and thus fell away from the truth, and certainly the religion of God is not corrected by Qiyas. In Shiite jurisprudence, there is a rule known as the Rule of Lazimah, which states: "Whatever the intellect rules, the Sharia rules, and whatever the Sharia rules, the intellect rules," meaning whatever the intellect judges, the Sharia also judges, and whatever the Sharia judges, the intellect also judges.
Ja'fari Jurisprudence
Ja'fari jurisprudence is the jurisprudence attributed to the sixth Imam of the Shi'a, Imam Ja'far al-Sadiq (peace be upon him). Since the period of his life coincided with the late Umayyad era and the early days of the Abbasid dynasty, and due to the conflict between the Umayyads and the Abbasids, the Shi'a faced less harassment. Thus, in such an environment, Ja'fari jurisprudence was able to take root and grow. Furthermore, the lifespan of Imam al-Sadiq (peace be upon him) was longer than that of the other Imams (peace be upon them). During his long period of Imamate, he succeeded in organizing the state of the Imami Shi'a and teaching Shi'a jurisprudence. For this reason, he was called "Hibr al-Ummah", meaning the scholar of the Islamic Ummah, and the "Jurist" of the Household of Muhammad (peace be upon him and his progeny). Most of the Shi'a theological and jurisprudential hadiths are narrated from him, and for this reason, Shi'a jurisprudence is called "Ja'fari jurisprudence" and the school of his followers is named the "Ja'fari school". In his study circle held in Medina, a number of Islamic dignitaries were present and benefited from his presence. Among the most famous students of the Imam were Zurarah ibn Ayan (died 150 AH), Muhammad ibn Muslim, Abu Basir, Burayd ibn Mu'awiyah al-Ijli, Fudayl ibn Yasar, Ma'ruf ibn Kharbudh, Jamīl ibn Darraj, Abdullah ibn Muskan, and Hammad ibn Uthman...
Some Specific Beliefs of the Imamiyyah
The specific beliefs of the Imamiyyah that distinguish them from the Ahl al-Sunnah wa al-Jama'ah are the "Imamate and Wilayah" of Ali (peace be upon him) and his children, who are the Infallible Imams (peace be upon them); "Infallibility" of the Prophets and Imams, "Taqiyyah", "Bada'", "Mut'ah", and Raj'ah. Now, some points regarding Bada', Mut'ah, and Raj'ah will be stated briefly.
Bada' in Lexicon and Terminology
The word "Bada'" is a verbal noun from the root "Badu"[1]. This word is used in lexicon with several meanings: becoming apparent from concealment[2], the emergence of something from non-existence[3], change in intention[4] and in terminology, it means the manifestation of a matter from God contrary to what was expected, which is in fact the effacement of the first and the establishment of the second, and God is aware of both events[5]. According to the emphasis of Shi'a scholars, Bada' regarding God does not mean a change in His will, rather this term is used metaphorically regarding God, similar to anger and pleasure[6].
Mut'ah
Mut'ah, with a dammah on the mim, means enjoyment and benefit, and it is a temporary discontinuous marriage which, in the terminology of the Shi'a common people, is called "Sigheh". The Imamiyyah cite this verse regarding the permissibility of Mut'ah: Template:متن قرآن and also rely on narrations from the Ahl al-Bayt and reports from some of the Companions of the Prophet in this regard. Furthermore, Mut'ah was permitted during the time of the Messenger of God (peace be upon him and his progeny), and doubts have been raised regarding the claim of its prohibition and abrogation, whether it occurred at Khaybar or the Farewell Pilgrimage. This same doubt causes us to consider the prohibition as a prohibition of reverence (tanzih) rather than a prohibitory injunction (tahrim) that would abrogate the previous ruling of permissibility. Moreover, laws in Islamic Sharia are for everyone and for all times, and in them, the interests of the servants are considered. In this regard, the legislation of temporary marriage and Mut'ah prevents Zina and corruption.
Conditions for the Validity of Mut'ah
Several things are conditions for the validity of Mut'ah. 1. In the Mut'ah contract, mentioning the duration is necessary, so if the duration is not mentioned, the contract becomes void, unlike the permanent contract. 2. In the Mut'ah contract, determining the "dower" is necessary, so if the amount of the dower is not mentioned, the contract becomes void. 3. In the Mut'ah contract, mentioning any condition that is not contrary to Sharia and is not unknown is permissible. 4. In Mut'ah, divorce is not required, and whenever the duration ends or the husband forgives the remaining duration, the Mut'ah is annulled. 5. In Mut'ah, the woman has no right to maintenance and does not inherit inheritance, unless it has been stipulated in the contract. Shi'a believe that Mut'ah was permissible during the time of the Messenger of God (peace be upon him and his progeny) and was prevalent after the Prophet until the era of Umar ibn al-Khattab, but he prohibited it.
Raj'ah
Raj'ah, with a fatha on the ra, is an event before the Resurrection. This issue is part of Shi'a beliefs and means the return of some of the dead (pure believers and pure infidels) and also some individuals who were greatly wronged in worldly life, so that they may come back to the world and have the life that is their right, and also the oppressed may witness the divine revenge against those who wronged them. Raj'ah is a matter that will occur after the appearance of Hazrat Mahdi (may God hasten his reappearance). Regarding Raj'ah, verses from the Quran have been cited, including the incident of the "People of the Cave" who arose from a three-hundred-year sleep.
Similarities and Differences in Practices Between Twelver Shiites and Sunnis
The religious practices of the Twelver Shiites do not differ significantly from the religious practices of the Sunnis. Fasting and Hajj are the same in both, but they differ in certain issues such as prayer and the rites of Wudu, and in the Adhan and Iqamah; they consider 'Ashhadu anna Aliyyan Wali Allah' as tabarruk (not as a part) and 'Hayya ala al-Salah' as part of the chapters of Adhan and Iqamah. The Twelvers do not recite the four surahs containing the 'Verse of Prostration' in prayer, and they consider Faqqa (barley water/beer) forbidden like May (wine), and regard donkey meat as Makruh. They deem Nikah without a witness permissible, but do not consider Talaq without the presence of a just witness permissible, and they argue based on the apparent meaning of this verse: Template:متن قرآن And they say: God Almighty has stipulated taking witnesses for divorce, not for marriage, and they do not deem it permissible to pronounce three divorces in one session, and they say:
Template:متن قرآن Also, Twelver Shiites say five Takbirs in the Funeral Prayer. As for the most important difference between the Shiites and the Ahl al-Sunnah wa al-Jama'ah, it is regarding the determination of the successor of the Messenger of God, which the Twelver Shiites believe is based on 'explicit and implicit text (Nass)' and the Sunnis believe is based on the choice of the Ummah. Apart from this fundamental issue, the difference between Shiite and Sunni lies in some sources and evidence of Ijtihad, as well as in some rules of principles and branches, acts of worship, transactions, and marriage. Acting upon 'Qiyas' is forbidden among the Imami Shiites, but it is accepted by all sects of the Ahl al-Sunnah (except the Khawarij). In most issues of jurisprudential branches, the Imami Shiite school often agrees with one of the four Sunni schools, but there are also issues that are unique to the Imamiyyah, although in most of these issues, one of the jurists among the Companions, Tabi'un, or Tabi' al-Tabi'in agrees with the Shiites. Even some scholars of the Ahl al-Sunnah wa al-Jama'ah have, for this reason, recognized the Ja'fari school alongside the four schools as the fifth school.
Principles of Shiite Beliefs
But the principles of Shiite beliefs are Tawhid, Prophethood, Resurrection, Justice, and Imamah. The Imami Shiite school considers the attribute of Justice among the attributes of God's essence and recognizes its basis on 'reason' not on will; 'Imamah' is the fundamental principle that separates the Shiite from the Sunni. According to Shiite belief, Revelation has an external and apparent form and an internal and esoteric aspect, which the Prophet of Islam (peace be upon him and his progeny) was aware of both aspects to the level of perfection, since His Holiness was simultaneously both a Prophet and a Wali. Prophethood was the Prophet's apparent duty, i.e., delivering the divine Revelation, and Wilayah was the esoteric duty, i.e., revealing the meaning of the religion to the people. With the demise of the Prophet (peace be upon him and his progeny), the period of Prophethood ended, but the period of 'Wilayah' continued in the person of the Imam. The Imam is the one who undertakes the duty of Wilayah, and that duty pertains to three things: governance over the Islamic society, exposition of jurisprudential and religious issues, and spiritual leadership that guides people to understand esoteric meanings. Based on these three divine duties, the selection of the Imam by the people is not permissible; rather, this spiritual leader must be appointed by God, and he is an infallible Imam who is inspired by the Unseen and engages in leading the people. The Imam is the pivot of the world of possibility and the guarantor of the preservation and survival of the Sharia. Nevertheless, Hazrat Mahdi (may God hasten his noble reappearance) is hidden from the outward sight of people and will not appear except in the End Times. In the view of the Shiites, the Hidden Imam is the continuation of the Prophet's personality, and through him the Quran is preserved, and without his appearance, worldly government is incomplete, and only with his reappearance will the desired perfection based on 'Divine Justice', which Islam relies on in its teachings, be established.
Twelver Shia in Iran
The Twelver Shia sect, prior to the Safavids in Iran, was the unofficial religion of the country and was considered a minority sect; and even the efforts of the Buyid sultans, who ruled over some provinces of Iran in the 4th century AH and adhered to the Twelver Shia sect, to officialize that sect did not succeed due to the opposition of the Caliphs of Baghdad, who held significant religious and political influence in Iran. After the fall of the Baghdad Caliphate at the hands of Hulagu Khan the Mongol in 656 AH, one of the Mongol Ilkhans named Sultan Muhammad Khodabande temporarily accepted the Shia sect and inscribed and mentioned the names of the Shia Imams on coins and in sermons; however, this action also did not lead to the officialization of the Shia sect. However, Shia Islam expanded its sphere of influence among the people of Iran's cities day by day behind the scenes until a Shia family known as the Sarbadars managed to establish a Twelver government in the city of Sabzevar, where most of the people were Shia, in the mid-8th century AH, and also the Sayyids Mar'ashi formed a Shia government in Mazandaran. Jahan Shah, one of the Qara Qoyunlu kings who ruled in Azerbaijan in the 9th century AH, took pride in his Shia faith. Prior to the emergence of the Safavids, some cities in Iran such as Qom, Kashan, and Sabzevar were known as Shia-inhabited cities, and most of their people believed in that sect. Shah Ismail Safavi, who came to power by a group of Qizilbash Sufis who were Shia, and ascended the throne of Iran in 907 AH, and unlike Sultan Selim, the powerful Ottoman king who, under the pretext of claiming the Islamic Caliphate, intended to rule over the Muslims of Iran and swallow this country, from the very beginning of his kingship, declared the official status of the Shia sect in place of the Sunni tradition and made the elevation of the banner of this sect the policy of his state, and implemented the recitation of "Ashhadu anna Aliyyan Waliyy Allah" and "Hayya ala Khayr al-Amal" in the Adhan and Iqamah. Most Sunnis of Iran, who had no choice but to submit due to fear of Shah Ismail's sword, accepted the Shia sect voluntarily or involuntarily (willingly or by force), and in a short time, the Twelver Shia sect spread across most provinces of Iran, and from that time until now, which is about five hundred years, Twelver Shia has been the official sect of the state and nation of Iran. After officializing the Twelver Shia sect, in order to replace old Sunni knowledge with new knowledge, the Safavids sought to invite jurists from Jabal Lebanon, which was the cradle of Shia knowledge at that time, or from Al-Hasa and Bahrain, which were located on the western coast of the Persian Gulf, to Iran to teach and pursue Shia Islamic jurisprudence and Islamic theology, and scholars such as Shaykh Hur Amili and Baha' al-Din Amili came to Iran, and luminaries such as Muhammad Baqir Majlisi were counted among their students[7].
See also
Footnotes
- ↑ Ibn Manzur, Lisan al-Arab, under the word "Badu".
- ↑ Al-Raghib al-Isfahani, Al-Mufradat fi Gharib al-Quran, 1412 AH, p. 113
- ↑ Abdulhadi Fadli, Khulasat Ilm al-Kalam, 1414 AH, p. 105.
- ↑ Ibn Faris, Mu'jam Maqayis al-Lughah, 1411 AH, p. 212.
- ↑ Sayyid Muhammad Husayn Tabataba'i, Al-Mizan fi Tafsir al-Quran, Vol. 11, p. 381.
- ↑ Shaykh Mufid, Tashih I'tiqadat al-Imamiyyah, p. 67
- ↑ Mohammad Javad Meshkouri, Farhang-e Feraq-e Eslami, Mashhad, Astan Quds Razavi Publications, year 1372 SH, 2nd ed., p. 24, with extensive editing of phrases.
References
- Mohammad Javad Meshkouri, Farhang-e Feraq-e Eslami, Mashhad, Astan Quds Razavi Publications, year 1372 SH, 2nd ed., p. 24, with extensive editing of phrases, Date of entry: n.d., Date of access: 17 Dey 1404 SH.