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Ayat Wilayah

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Ayat Wilayah (Al-Maidah: 55) njlèntrèhaké pimpinan lan pamingpinaning Allah, Nabi Muhammad saw, lan wong-wong mukmin kang ndermakaké bandhané nalika lagi rukuk sajroning sholat. Miturut para mufasir Syiah lan Ahlus Sunnah, sabab turuning ayat iki yaiku wewehane Sayidina Ali as kang dilakoni nalika lagi rukuk sajroning sholat. Mula saka iku, wong Syiah nganggo ayat iki minangka dhasar kanggo mbuktèkaké kepemimpinan lan dadi khalifahé Sayidina Ali as, lan nganggep ayat iki minangka dalil paling kuat kanggo ndhukung bab imamah lan kekhalifahané.

Para ulama Ahlus Sunnah ngertèni tembung "wali" tegesé "kanca" utawa "mitra", dadi dheweke ora nampa panjelasan wong Syiah sing nganggo ayat iki kanggo mbuktèkaké kepemimpinan Imam Ali as. Nanging, para ulama Syiah kandha, saka sabab turuné ayat lan sapa sing dimaksud, tembung "wali" ing kéné ora bisa diarani "kanca", nanging tegesé iku pimpinan utawa pelindung.

Ayat iki uga dibahas ing buku-buku tafsir, kalam, lan fiqih. Para ahli fiqih uga njupuk kesimpulan hukum saka ayat iki, contoné, gerakan cilik tambahan sajroning Sholat ora nggawé sholaté dadi batal.

Mbuktèkaké kepemimpinan Imam Ali as adhedhasar ayat

Ayat 55 Surat Al-Maidah, sing karan Ayat Wilayah, [1] iku salah siji dhasaré wong Syiah kanggo mbuktèkaké kepemimpinan Imam Ali as lan dadi penerusé Nabi Muhammad saw [2], malah ana sing nganggep iki minangka dalil paling kuat bab imamah. [3] Miturut isi ayat iki, pimpinan iku mung kagungané Allah, Nabi saw, lan wong-wong mukmin sing weweh zakat nalika lagi rukuk sholat [4], lan miturut sabab turuné ayat, siji-sijiné wong sing weweh nalika rukuk iku Imam Ali as. [5]

Para ulama Syiah kandha, ayat iki diwiwiti kanthi tembung "innama" (tegesé mung), lan ing basa Arab, menawa ukara diwiwiti "innama", tegesé ukara iku mung ngomong bab kuwi waé [6]; tegesé, ayat iki mung ngomong bab pimpinan iku mung kagungané Allah, Nabi saw, lan wong-wong sing weweh nalika rukuk. [7]

إِنّما وَلیُّکُمُ اللهُ و رَسولُهُ والَّذینَ ءَامَنوا الَّذینَ یُقِیمُونَ الصَّلوةَ و یُؤتُونَ الزَّکوة و هُم راکِعونَ

Pimpinanné mung Allah, Rasul, lan wong-wong mukmin sing nglakoni sholat lan weweh zakat nalika rukuk.

Para imam Syiah tansah nganggo ayat iki kanggo mbuktèkaké imamah lan wajibé manut marang para wasiyatullah. Contoné: Imam Ali, [8] Imam Hasan Al-Mujtaba,[9] Imam Sajjad,[10] Imam Al-Baqir,[11] Imam Ash-Shadiq,[12] Imam Ar-Ridha,[13] Imam Al-Hadi lan Imam Hasan Al-Askari [14]

Ayat iki, sing turun bab kedadéyan Sedekah Cincin, klebu salah siji keutamaan Imam Ali as sing disebataké ing Al-Qur'an. Syaikh Thusi [15], Syaikh Thabrasi [16], Muhammad bin Jarir ath-Thabari (versi Syiah) [17], lan sawenèh ulama Syiah liyané nyritakaké yèn Imam Ali as, ing Majelis Syura Enem Orang, nganggo sabab turuné ayat iki kanggo ndhukung panjenengané.

Ayat iki uga dibahas ing buku-buku ilmu kalam, [18] tafsir [19], lan fiqih. [20]

Uga Pirsani :Kepemimpinan Imam Ali as

Sabab Turun

Artikel Utama: Kedadeyan Sedekah Cincin

Para mufasir Syiah [21] nyebutaké yèn sabab turuné ayat iki yaiku wewehane Sayidina Ali as marang wong mlarat nalika lagi sholat. Para mufasir Sunni uga nglaporaké pandangan sing padha saka Imam Al-Baqir as, Mujahid bin Jabr, as-Suddi, lan 'Utbah bin Hakim. [22] Miturut crita ing riwayat, sawijining dina, wong mlarat mlebu masjid Nabi saw lan njaluk tulung; nanging ora ana sing mènèhi. Dhèwèké banjur angkat tangan marang langit lan ngucap, "Ya Allah, dadi saksi yèn aku wis njaluk tulung ing masjid Rasul-Mu, nanging ora ana sing mènèhi." Nalika iku, Imam Ali as sing lagi rukuk, nunjukaké cincin ing driji. Wong mlarat iku banjur nyedhaki lan njupuk cincin saka driji, lan ayat iki banjur turun. [23] Syaikh Mufid nyathet yèn kedadéyan lan turuné Ayat Wilayah iki ana ing tanggal 24 Dzulhijjah. [24]

Kuwaté Riwayat Sabab Turun

Al-'Allamah Thabathaba'i: "Menawa akèh riwayat bab sabab turuné ayat iki diilangi, mula kudu ninggal tafsir Al-Qur'an sakabehé; amarga menawa akèh riwayat kaya ngéné iki ora dipercaya, piyé carané bisa percaya karo siji utawa loro riwayat sing diwartakaké kanggo nerangaké ayat-ayat Al-Qur'an liyané?" Thabathaba'i, al-Mizan, 1390 H, jilid 6, hlm.8.

Jalaluddin as-Suyuthi, sawisé nglaporaké sawenèh sanad riwayat sing mbuktèkaké yèn ayat iki turun bab Imam Ali as, nganggo aturan ilmu rijal 'yatqūzu ba'dhuhā ba'dhan' (siji nguwataké liyané) lan kandha yèn "bukti-bukti iki saling nguataké" lan nampa yèn ayat iki turun bab Ali bin Abi Thalib. [25]

Riwayat sabab turuné Ayat Wilayah iki dicritakaké saka Imam Ali bin Abi Thalib as [26] uga saka para sahabat kaya Ibnu 'Abbas, [27] 'Ammar, [28]Abu Dzar, [29] Abdullah bin Salam, [30]Jabir bin Abdullah Al-Anshari, [31] Miqdad bin Aswad, [32] Anas bin Malik, [33] Abu Rafi' al-Madani [34] lan klompok tabi'in, kaya ta: 'Utbah bin Hakim, [35] Mujahid bin Jabr, [36] Salamah bin Kuhail, [37] Muhammad al-Hanafiyah, [38] 'Atha' bin as-Sa'ib, [39] 'Abdul 'Aziz bin Juraij, [40] Miturut Syihabuddin al-Alusi, sawijining mufasir Ahlus Sunnah, miturut akèh ahli hadis Sunni, ayat iki turun bab Sayidina Ali as. [41] Nanging, Ibnu Taimiyah, [42] Ibnu Katsir [43] lan Fakhr ar-Razi [44] nganggep hadis sing ana gandhengané karo ayat iki iku lemah. Uga, ing sawenèh tafsir Ahlus Sunnah, ana papat pandangan bab sapa sing dimaksud ayat iki: Imam Ali as, 'Ubadah bin ash-Shamit, Abu Bakar bin Abi Quhafah, utawa kabèh wong muslim. [45]

Ibnu Syu'bah al-Harrani ing buku Tuhaf al-'Uqul nganggep hadis-hadis sabab turuné Ayat Wilayah iki minangka hadis-hadis shahih lan klebu riwayat sing para ulama padha setuju. [46] Miturut Al-'Allamah Thabathaba'i ing Tafsir Al-Mizan, riwayat-riwayat sabab turuné ayat iki cocog karo Al-Qur'an. [47] Panjenengané uga kandha, para ahli tafsir lan hadis wis nglaporaké hadis-hadis iki lan ora mbantah, lan sing mbantah kaya Ibnu Taimiyah iku wis nganti pucuké permusuhan. [48]

Ukiran watu saka abad kaping 6 Hijriyah, gegayutan karo papan lelaku Imam Ar-Ridha as ing kutha Yazd, sing disimpen ing Museum Astan Quds Radhawi. Ayat Wilayah diukir ing pinggiraning artefak.

Bedané Tegesé "Wali" ing Pandangan Syiah lan Sunni

Bedané pandangan Syiah lan Sunni bab tegesé "wali" nggawé ana prabédan nalika nerangake Ayat Wilayah; akèh ulama Ahlus Sunnah nampa yèn ayat iki turun bab Sayidina Ali as; nanging miturut pandangané, tembung "wali" tegesé "kanca" utawa "mitra", dudu "pimpinan" utawa "pelindung".[49] Sabaliké, para ulama Syiah ngertèni tembung "wali" minangka "pimpinan" utawa "sing nduwèni kuwasa".[50] Miturut Makarim Syirazi, dudu mung wong-wong sing weweh nalika rukuk waé sing kudu dadi kanca; ajakan dadi kanca iku umum, lan kabèh wong muslim kudu padha dadi kanca lan tulung-tinulung. Nanging, miturut sabab turuné ayat, sing dimaksud "wali" ing ayat iki mung Sayidina Ali. Mula, "wali" ing kéné tegesé pimpinan utawa pelindung; apamanèh, pimpinan iki disebutaké bebarengan karo pimpinané Nabi saw lan Allah.[51]

Panganggoan Ayat iki ing Bab Fiqih

Sholaté ora batal amarga gerakan cilik: Sawetara ahli fiqih Syiah nganggo crita mberkahi nganggo cinciné Sayidina Ali as nalika lagi rukuk kanggo ndhukung pandangané, yèn gerakan cilik sajroning sholat ora nggawé sholaté dadi batal.[52] Saka mufasir lan ahli fiqih Sunni uga ana sing ndhukung iki, kaya ta Fakhruddin ar-Razi,[53] Abu al-Barakat an-Nasafi,[54] Abu Abdullah al-Qurthubi[55], Nashiruddin al-Baidhawi[56] lan Abu Bakar al-Jashshash[57] uga nganggo ayat iki kanggo pandangan sing padha.

Zakat iku klebu sedekah sunnah: Ing ayat iki, weweh cincin diarani zakat; mula saka iku, sawetara ahli fiqih nyimpulaké yèn zakat iku klebu sedekah sing sunnah (disenengi) uga.[58]

Niat iku lakuning ati: Sawetara ahli fiqih nganggo ayat iki kanggo ndhukung yèn niat iku lakuning ati lan ora perlu diucapaké nganggo lisan.[59]

Weweh sajroning sholat ora ngganggu kekhusyukan: Miturut Al-Allamah Al-Majlisi, nindakake ibadah liya sajroning sholat ora ngganggu kasampurnaning sholat lan kekhusyukané.[60] Uga dijelaské yèn sholate lan wewehé Sayidina Ali iku kaloroné kanggo Allah. Mula, ora ana masalah menawa Imam sajroning sholat krungu swarane wong mlarat lan weweh kanggo golèk keridhaan Allah.[61] Miturut riwayat ing buku Ilal asy-Syara'i', Nabi saw uga, menawa sajroning sholat krungu swarane bayi nangis, sholate dicepetaké supaya ibune bayi bisa marani anaké.[62]

Topik Sumbung

Cathetan Kaki

  1. ↑ Syarafuddin, al-Maraja'at, 1426 H, hlm. 309.
  2. ↑ Syaikh Mufid, al-Ifshah fi al-Imamah, al-Mu'tamar al-'Alami li Alfiyah asy-Syaikh al-Mufid, hlm. 134; Thusi, at-Tibyan, Dar Ihya' at-Turats al-'Arabi, jilid 3, hlm. 559.
  3. ↑ Thusi, Talkhish asy-Syafi, 1382 HS, jilid 2, hlm. 10.
  4. ↑ Makarem Syirazi, Tafsir Nemuneh, 1374 HS, jilid 4, hlm. 423-424.
  5. ↑ Syusytari, Ihaqqu al-Haq, 1409 H, jilid 2, hlm. 400; Hakim Haskani, Syawahid at-Tanzil, 1411 H, jilid 1, hlm. 209-239.
  6. ↑ Ibnu Hisyam, Mughni al-Labib, 1410 H, jilid 1, hlm. 39.
  7. ↑ Sayid Murtadha, adz-Dzakhirah, 1431 H, hlm. 439.
  8. ↑ Syaikh Shaduq, Muhammad bin Ali, Kamal ad-Din wa Tamam an-Ni'mah, 1405 H, hlm.274- 277.
  9. ↑ Ibnu Bathriq, Khashaish al-Wahi al-Mubin, 1417 H, hlm.72-83.
  10. ↑ Kulaini, al-Kafi, 1407 H, jilid 1, hlm.427.
  11. ↑ Kulaini, al-Kafi, 1407 H, jilid 1, hlm.289.
  12. ↑ Kulaini, al-Kafi, 1407 H, jilid 2, hlm.513-514.
  13. ↑ Syaikh Shaduq, Muhammad bin Ali, 'Uyun Akhbar ar-Ridha 'alaihis salam, 1404 H, jilid 2, hlm.207-215
  14. ↑ Masyhadi, al-Mazar al-Kabir, 1419 H, hlm.272.
  15. ↑ Syaikh Thusi, al-Amali, 1414 H, hlm.549.
  16. ↑ Thabrasi, al-Ihtijaj 'ala Ahl al-Lijaj, jilid 1, hlm.202.
  17. ↑ ath-Thabari, al-Mustarsyid, 1415 H, hlm.353.
  18. ↑ Contoné delengen: Sayid Murtadha, adz-Dzakhirah, 1431 H, hlm.439.
  19. ↑ Contoné delengen: al-Mizan, 1390 H, jilid 6, hlm.8.
  20. ↑ Contoné delengen: Fadhil Miqdad, Kanz al-'Irfan, 1425 H, jilid 1, hlm.158.
  21. ↑ Contoné delengen: Thabrasi, Majma' al-Bayan, 1372 HS, jilid 3, hlm.324; Thusi, at-Tibyan, Dar Ihya' at-Turats al-'Arabi, jilid 3, hlm.558-559; Faidh al-Kasyani, Tafsir ash-Shafi, 1415 H, jilid 2, hlm.44; Thabathaba'i, al-Mizan, 1390 H, jilid 6, hlm.8.
  22. ↑ Al-Jashshash, Ahkam al-Qur'an, 1405 H, jilid 4, hlm.102
  23. ↑ Hakim Haskani, Syawahid at-Tanzil, 1411 H, jilid 1, hlm.209-239; Al-Qummi, Tafsir al-Qummi, 1404 H, jilid 1, hlm.170; Al-'Ayyasyi, Tafsir al-'Ayyasyi, 1380 H, jilid 1, hlm.327, hadis 137.
  24. ↑ Syaikh Mufid, Masyar asy-Syi'ah, 1414 H, hlm.41.
  25. ↑ As-Suyuthi, Lubab an-Nuqul, Dar Ihya' al-'Ulum, jilid 1, hlm.93.
  26. ↑ Al-Hakim an-Naisaburi, Ma'rifah 'Ulum al-Hadits, 1397 H, jilid 1, hlm.102
  27. ↑ Al-Baladzuri, Jumal min Ansaab al-Asyraf, 1417 H, jilid 2, hlm.150; Fakhr ar-Razi, at-Tafsir al-Kabir, 1420 H, jilid 12, hlm.383.
  28. ↑ Ath-Thabarani, al-Mu'jam al-Ausath, Dar al-Haramain, jilid 6, hlm.218.
  29. ↑ Fakhr ar-Razi, at-Tafsir al-Kabir, 1420 H, jilid 12, hlm.383.
  30. ↑ Ath-Thabari, ar-Riyadh an-Nadhrah fi Manaqib al-'Asyrah, Dar al-Kutub al-'Ilmiyyah, jilid 3, hlm.208.
  31. ↑ Hakim Haskani, Syawahid at-Tanzil, 1411 H, jilid 1, hlm.243.
  32. ↑ Hakim Haskani, Syawahid at-Tanzil, 1411 H, jilid 1, hlm.210.
  33. ↑ Hakim Haskani, Syawahid at-Tanzil, 1411 H, jilid 1, hlm.225.
  34. ↑ Ath-Thabarani, al-Mu'jam al-Kabir, tanpa tahun, jilid 1, hlm.320-321, hadis 9559.
  35. ↑ Ath-Thabari, Jami' al-Bayan fi Ta'wil al-Qur'an, 1420 H, jilid 10, hlm.426; Ibnu Abi Hatim, Tafsir al-Qur'an al-'Azhim, 1419 H, jilid 4, hlm.1162.
  36. ↑ Ath-Thabari, Jami' al-Bayan fi Ta'wil al-Qur'an, 1420 H, jilid 10, hlm.426.
  37. ↑ Ibnu Abi Hatim, Tafsir al-Qur'an al-'Azhim, 1419 H, jilid 4, hlm.1162.
  38. ↑ Hakim Haskani, Syawahid at-Tanzil, 1411 H, jilid 1, hlm.208.
  39. ↑ Hakim Haskani, Syawahid at-Tanzil, 1411 H, jilid 1, hlm.208.
  40. ↑ Hakim Haskani, Syawahid at-Tanzil, 1411 H, jilid 1, hlm.208.
  41. ↑ Al-Alusi, Ruh al-Ma'ani fi Tafsir al-Qur'an al-'Azhim wa as-Sab' al-Matsani, 1415 H, jilid 3, hlm.352.
  42. ↑ Ibnu Taimiyah, Minhaj as-Sunnah, 1406 H, jilid 7, hlm.9-7.
  43. ↑ Ibnu Katsir, Tafsir al-Qur'an al-'Azhim, Dar al-Kutub al-'Ilmiyyah, jilid 3, hlm.125-127.
  44. ↑ Fakhr ar-Razi, at-Tafsir al-Kabir, 1420 H, jilid 12, hlm.383-385.
  45. ↑ Ibnu al-Jauzi, Zad al-Masir, Dar al-Kitab al-'Arabi, jilid 1, hlm.561.
  46. ↑ Ibnu Syu'bah al-Harrani, Tuhaf al-'Uqul, 1404 H, hlm.459.
  47. ↑ Thabathaba'i, al-Mizan, 1390 H, jilid 6, hlm.20.
  48. ↑ Thabathaba'i, al-Mizan, 1390 H, jilid 6, hlm.25.
  49. ↑ Al-Iji, al-Mawaqif, 'Alam al-Kutub, jilid 1, hlm. 405.
  50. ↑ Delengen: Thabathaba'i, al-Mizan, 1390 H, jilid 6, hlm. 8; Al-Fayyumi, al-Mishbah al-Munir, 1414 H, jilid 2, hlm. 672; Syusytari, Ihaqqu al-Haq, 1409 H, jilid 2, hlm. 408.
  51. ↑ Makarim, Tafsir Nemuneh, 1374 HS, jilid 4, hlm. 423.
  52. ↑ Ar-Rawandi, Fiqh al-Qur'an, 1405 H, jilid 1, hlm. 116; Fadhil Miqdad, Kanz al-'Irfan, 1425 H, jilid 1, hlm. 158.
  53. ↑ Fakhr ar-Razi, at-Tafsir al-Kabir, 1420 H, jilid 6, hlm. 93.
  54. ↑ An-Nasafi, Madarik at-Tanzil wa Haqaiq at-Ta'wil, 1419 H, jilid 1, hlm. 456.
  55. ↑ Al-Qurthubi, al-Jami' li Ahkam al-Qur'an, 1384 H, jilid 6, hlm. 221.
  56. ↑ Al-Baidhawi, Anwar at-Tanzil wa Asrar at-Ta'wil, 1418 H, jilid 2, hlm. 132.
  57. ↑ Al-Jashshash, Ahkam al-Qur'an, 1405 H, jilid 4, hlm. 102.
  58. ↑ Fadhil Miqdad, Kanz al-'Irfan, 1425 H, jilid 1, hlm. 158.
  59. ↑ Al-Majlisi, Bihar al-Anwar, 1403 H, jilid 81, hlm. 281.
  60. ↑ Al-Majlisi, Bihar al-Anwar, 1403 H, jilid 81, hlm. 281.
  61. ↑ Ath-Thabsi, "Nisyani Wilayah wa Jarayan-e Khatm Bakhsyī", hlm. 49.
  62. ↑ Ash-Shaduq, Ilal asy-Syara'i', Mansyurat al-Maktabah al-Haidariyah wa Mathba'atuha fi an-Najaf, jilid 2, hlm. 344.


Daftar Pustaka

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  • Ath-Thabarani, Sulaiman bin Ahmad, al-Mu'jam al-Ausath, disunting oleh: Thariq bin Awadh Allah bin Muhammad dan Abdul Muhsin bin Ibrahim al-Husaini, Kairo, Dar al-Haramain, tanpa tahun.
  • Ath-Thabarani, Sulaiman bin Ahmad, al-Mu'jam al-Kabir, diteliti oleh Hamdi Abdul Majid as-Salafi, Beirut, Dar Ihya at-Turats, cetakan kedua, tanpa tahun.
  • Ath-Thabrasi, Ahmad bin Ali, al-Ihtijaj 'ala Ahl al-Lijaj, disunting oleh: Sayyid Muhammad Baqir Khursan, Najaf, Dar an-Nu'man, 1386 H - 1966 M
  • Ath-Thabrasi, Fadhl bin Hasan, Majma' al-Bayan fi Tafsir al-Qur'an, diperiksa oleh Fadhlullah Yazdi Thabathaba'i dan Hasyim Rasuli, Teheran, Nasir Khosrow, cetakan ketiga, 1372 HS.
  • Ath-Thabari, Ahmad bin Abdullah, ar-Riyadh an-Nadhrah fi Manaqib al-'Asyrah, Beirut, Dar al-Kutub al-'Ilmiyyah, cetakan kedua, tanpa tahun.
  • Ath-Thabari, Muhammad bin Jarir, al-Mustarsyid fi Imamah Ali bin Abi Thalib as, diperiksa oleh: Ahmad Mahmud, Qum, Kausyanpur, cetakan pertama, 1415 H.
  • Ath-Thabari, Muhammad bin Jarir, Jami' al-Bayan fi Ta'wil al-Qur'an, disunting oleh: Ahmad Muhammad Syakir, Beirut, Muassasah ar-Risalah, cetakan pertama, 1420 H - 2000 M.
  • Ath-Thabsi, Muhammad Jawad, "«نشان ولایت و جریان خاتم‌بخشی»", Farhang-e Kausar, no.48, Esfand 1379 HS.
  • Ath-Thusi, Muhammad bin Hasan, al-Amali, Qum, Dar ats-Tsaqafah, cetakan pertama, 1414 H.
  • Ath-Thusi, Muhammad bin Hasan, at-Tibyan fi Tafsir al-Qur'an, diteliti oleh Ahmad Habib Amili, Beirut, Dar Ihya at-Turats al-'Arabi, tanpa tahun.
  • Ath-Thusi, Muhammad bin Hasan, Talkhish asy-Syafi, Qum, Intisyarat al-Muhibbin, 1382 HS.
  • Al-'Ayyasyi, Muhammad bin Mas'ud, Tafsir al-'Ayyasyi, diteliti oleh: Hasyim Rasuli, Teheran, al-Maktabah al-'Ilmiyyah al-Islamiyah, cetakan pertama, 1380 H.
  • Al-Fadhil al-Miqdad, Miqdad bin Abdullah, Kanz al-'Irfan fi Fiqh al-Qur'an, Qum, Intisyarat al-Murtadhawiyah, 1425 H.
  • Fakhr ar-Razi, Muhammad bin Umar, at-Tafsir al-Kabir aw Mafatih al-Ghaib, Beirut, Dar Ihya at-Turats al-'Arabi, Cetakan Ketiga, 1420 H.
  • Fakhr ar-Razi, Muhammad bin Umar, at-Tafsir al-Kabir, Beirut, Dar Ihya at-Turats al-'Arabi, cetakan ketiga, 1420 H
  • Al-Faidh al-Kasyani, Muhammad bin Syah Murtadha, Tafsir ash-Shafi, pengantar dan diperiksa oleh: Husain A'lami, Teheran, Maktabah ash-Shadr, cetakan kedua, 1415 H.
  • Al-Fayyumi, Ahmad bin Muhammad, al-Mishbah al-Munir, Qum, Muassasah Dar al-Hijrah, 1414 H.
  • Al-Qurthubi, Muhammad bin Ahmad, al-Jami' li Ahkam al-Qur'an, disunting oleh: Ahmad al-Barduni dan Ibrahim Athfisy, Kairo, Dar al-Kutub al-Mishriyyah, cetakan kedua, 1384 H - 1964 M.
  • Al-Qummi, Ali bin Ibrahim, Tafsir al-Qummi, diperiksa dan diteliti oleh: Thayyib Musawi al-Jaza'iri, Qum, Dar al-Kitab, cetakan ketiga, 1404 H.
  • Al-Kulaini, Muhammad bin Ya'qub, al-Kafi, diperiksa oleh Ali Akbar Ghaffari dan Muhammad Akhundi, Teheran, Dar al-Kutub al-Islamiyah, 1407 H.
  • Al-Majlisi, Muhammad Baqir bin Muhammad Taqi, Bihar al-Anwar, diteliti oleh Ali Akbar Ghaffari dan lainnya, Beirut, Dar Ihya at-Turats al-'Arabi, 1386 HS/1403 H.
  • Al-Masyhadi, Muhammad bin Ja'far, al-Mazar al-Kabir, disunting oleh: Jawad Qayyumi al-Isfahani, Qum, Nasyr al-Qayyum, cetakan pertama, 1419 H.
  • Makarim Syirazi, Nashir, Tafsir Nemuneh, Qum, Daftar Tablighat Islami, 1374 HS.
  • An-Nasafi, Abdullah bin Ahmad, Madarik at-Tanzil wa Haqaiq at-Ta'wil, disunting oleh: Yusuf Ali Badawi, Beirut, Dar al-Kalam ath-Thayyib, cetakan pertama, 1419 H - 1998 M.

Pranala Jaba

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