Turbah

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Turbah is a term used in Shi’ite culture. It literally means “soil” but in Shi’ite culture, it refers to the soil taken from around the grave of Imam Hussain. Some argue that it refers to the soil taken from around any sacred graves including those of Imams, prophets, martyrs, and the righteous. However, in its common and exclusive sense, this term refers to the soil taken from around the grave of Imam Hussain, and as narrated by Imams, the terms “al-Tin” and “Tin al-Qabr” most probably are used in the same sense. Turbah is sometimes figuratively used to mean “grave”, particularly to refer to the graves of the righteous. Abu Rayḥan Al-Biruni uses the term “Turbah al-Masouda” to refer to the grave of Imam Hussain (AS). Turbah has always been sacred for the Shiite, representing their “motto”. It has its own particular rules and rituals in Shiite hadiths and jurisprudence.

In Hadith

According to hadith, Jesus, while prophesizing Imam Hussain’s martyrdom to his apostles, mentioned the reverence of turbah.[1] Many hadiths in Shi’ite and Sunni sources suggest that the Prophet Muhammad was aware of Imam Hussain's martyrdom, and some hadiths maintain that Gabriel (another angel) brought the red turbah of Karbala to the Prophet, which was sorrowful for him. Due to some differences in these hadiths, particularly regarding the angel who brought the turbah, some have raised multiple possibilities regarding this event[2] These hadiths have been narrated by Companions of the Prophet Muhammed, including a number of his wives.[3] In some sources, the content of these hadiths is regarded as a miracle of the Prophet Muhammad. [4] According to the hadiths mostly narrated by Umm Salama, [5] the Prophet Muhammad gave the turbah brought to him by Gabriel to Umm Salama, and she placed it in a glass (her dress or scarf), then the Prophet Muhammad said that turbah was blood-red because of Imam Hussain's martyrdom on Ashura.[6] There are other reports designating that the turbah turns blood-red on Ashura[7] In Shi’ite sources, these hadiths are narrated by about ten narrators from the Prophet Muhammad, Imam al-Baqir, and Imam Ja'far al-Sadiq.[8] Some hadiths mention that the Prophet Muhammad gave some turbah to Umm Salama. According to one hadith, that turbah was with her[9] until her death, and according to another hadith it was kept by Imam al-Baqir.[10] Some prayers also assert that Gabriel brought turbah to the Prophet Muhammad.[11] In some hadiths, Imam Ali narrates about Imam Hussain’s turbah. For instance, while crossing Karbala in the Battle of Siffin, Imam Ali narrated the Prophet Muhammad's hadith regarding the importance of turbah to his companions.[12] Apparently, this hadith was narrated twice in Karbala during Imam Ali's journey to Siffin and on his return.[13] Another hadith mentions Imam Ali's knowledge of the turbah of Imam Hussain martyrdom.[14] According to a hadith, while crossing Karbala, Imam Ali wept and mentioned Ashura incident and emphasized the dignity of that place.[15]

Upon arriving in Karbala, Imam Hussain also narrated the hadith of Umm Salama about turbah.[16] According to narrations, Umm Salama narrated this hadith to Imam Hussain as he moved from Medina.[17]

Other Infallible Imams also spoke of turbah, praising and emphasizing its superiority and referring to it as “mubaraka”, “tahira”, and “meskat Mubarak”.[18] While picking up turbah, Imam Reza smelled it and wept.[19] Some hadiths mention the angels’ affection for turbah.[20]

In Shi’ite Culture

There are many sources on turbah in hadith and jurisprudential texts, according to which it can heal diseases, provided that one believes in Imam Hussain or in turbah.[21] Some hadiths declare that it is important how turbah is picked or eaten.[22] The Imami jurists[23] have unanimously confirmed its healing capability and have some works in this regard. There are many reports by authentic narrators regarding the effect of turbah.[24] Muslims have long sought healing from the turbah of Hamza ibn Abdul-Muttalib, the Prophet Muhammad's uncle, and other martyrs and the righteous.[25] The tradition of Al-Istishfa' by Imam Hussain's turbah has become so widespread in Shi’ite culture that turbah has been used as an entry in Persian dictionaries.[26]

Another function of turbah is its capability to make one free from fear and some hadiths suggest carrying it.[27] Imam Reza placed some turbah in every packaging, like cloth[28] for its safety.[29] In addition, carrying turbah is a blessing.[30] Some hadiths suggest feeding turbah to infants, and jurists consider it to be mustahabb[31] (recommended), recommending it as a gift.[32]

The Imami jurists unanimously agree that it is mustahabb to place some turbah in the grave to avoid the dead's punishment of the grave,[33] yet there are disagreements about the manner of so doing.[34] Some jurists believe that the reason for this mustahabb action is merely the sacredness of turbah,[35] which has been stated in hadith.[36] The Imami jurists also unanimously agree that it is mustahabb to write shahada (testimony) sentences and also Imams' names on the shroud, but there are some disagreements among the jurists about how to write that.[37]

Turbah has other functions including enhancement of rizq (provision), beneficial knowledge, dignity, alleviation of poverty, and the appearance of any virtue and honor.[38] It is argued that that the functions of turbah result from eating or carrying it.

According to hadiths and jurisprudence books, turbah is the best thing to put one's forehead on in prostration to Allah.[39] Imam al-Sadiq kept some of Imam Hussain's turbah in a yellow silk cloth, and while praying, he would put some of it on his sajjada (prayer mat) for prostration.[40] According to hadiths and jurisprudence books, performing prostration on turbah and reciting tasbih with a misbaha made of the turbah causes one to have a lenient heart (riqqat al-qalb).[41] The turbah made from the soil of Karbala -as it is used today for prostration- appeared in historical texts for the first time in a letter from Imam al-Mahdi in 921 A.D. in response to the questions of Muhammad bin Abdullah bin Ja'far al-Himyari. It was referred to as “Lawh Min Tin al-qabr” (a tablet from the soil of the grave) in this letter. Such questions about the virtues of turba at that time indicate that using turba mohr was not common. This hadith and other hadiths emphasize that it is mustahabb to pray with tasbih made of the turbah.[42] Shahid Awwal considers these hadiths as frequently-cited.[43] According to a narration from Imam al-Sadiq, Fatima's tasbih was first made of a woolen thread on which knots were tied to aid in counting. When Hamza ibn Abdul-Muttalib was martyred in the battle of Uhud, she made a tasbih using beads made from the soil of his grave. After the martyrdom of Imam Hussain, the use of soil from his grave was initiated. According to a report from Imam al-Sadiq, the tasbihs made from the soil of Imam Hussain’s grave are preferred over those made from the soil of Hamza’s grave. This narration indicates that, at least until Imam al-Sadiq's era, misbaha made from the soil of Hamza was common.[44] Some narrations emphasize carrying the misbaha made from soil of Imam Hussain’s grave, even without praying[45], but apparently, like mohr, the use of turbah misbaha was not widespread until 920 A.D. (al-Himyari's letter).

In making mohr and misbaha, it is important to bake turbah for better durability, and this in itself has led to a discussion regarding prostration on baked turbah; some jurists consider it allowed, while others regard it as makruh (abominable).[46] In the 16th century AD, after a scientist banned prostration on baked turbah[47], it became a controversial debate, so that Al-Muhaqqiq al-Karaki wrote a thesis proving the authorization of prostration on baked turbah in 1526 AD. Some consider this thesis as a refutation of Fazel Qatifi, whose arguments with Al-Muhaqqiq al-Karaki are well-known.[48]

Due to its sanctity, there are specific jurisprudential rulings regarding turbah. For instance, it is forbidden to make the soil najis, and once done, the romoval of Al-Najasa is obligatory, even making the soil najis may be a sign of disbelief.[49] Moreover, the soil buried with the body of a deceased person should be placed in such a way that it is not disrespected.[50] Dishonoring turbah brings about bitter earthly consequences.[51] Eating the soil for the sake of healing is permissible[52], while consuming normal soil is forbidden. In some hadiths and jurists' fatawa, breaking fast with turbah is permissible, though some jurists do not consider this to be true.[53] The amount of the soil permissible to eat for the purpose of healing is limited to a maximum size of a chickpea.[54]

In some narrations and jurists' fatawa, the use of Armenian bole for healing is permissible, yet turbah is superior. Shi'ist jurists have delineated the differences between these two rules.[55] According to some narrations, it is permissible to consume the soil of the graves of other Imams, yet this is not accepted by some jurists and is consistent with some other hadiths.[56] In Fuqaha's view, trading turbah is permitted[57], but it is forbidden in some narrations.[58]

According to different narrations, the area suitable for collecting the soil could be twenty cubits, twenty-five cubits, seventy cubits, one mile, four miles, ten miles, one league, or five leagues from the grave of Imam Hussain. Although any of these is acceptable according to Fuqaha, it is understood that the closer the soil is from the grave, the greater its magnificence and effects.[59]

There are many rituals and prayers for collecting, consuming, and carrying the turbah. These include having a ghusl, reciting some verses of the Qur'an, kissing it, and rubbing it on the eyes.[60] According to Fuqaha, although the effect of the soil does not depend on these rituals and prayers, performing them may increase the speed and power of the effect.[61]

Hadiths about turbah are mentioned in many sources,[62] including Ahmad Sultan Mostafavi Cheshti's The Prostration of the Prophet Muhammad (PBUH) on Turbah, which is in Urdu.[63]

Some unpublished works on turbah are as follows: Sharafa al-Turbah by Muhammad bin Bakran Razi[64], Sharafa al-Turbah by Abolmafazl Sheibani[65] and Lam'at Ma'ani in Persian in Proving the Virtue of Prostration on Turbah by Seyyed Ali Razavi Lahori.[66][67]

References

  1. ↑ See ibn Babawayh, 1984, Vol. 2, pp. 531-532; Ibid, 1983, session 87, pp. 598-599; Sadri, p. 22.
  2. ↑ See Abdullah Bahrani, Vol. 17, pp. 124-131; Amini, p. 53-129; Sadri, p. 51.
  3. ↑ See ibn Hanbal, Vol. 11, pp. 207-208; Al-Qadi al-Nu'man, Vol. 3, pp. 134-135; Mufid, 1992 (a), Vol. 2, p. 129; Alavi Shajari, p. 90-92; Toosi, 1993, p.314; Ibn Shahr Ashub, Vol. 4, p. 63; Sadri, p. 52; Movahed Abtahi Isfahani, Vol. 4, pp. 150-151, 153, 218-253, 262-264.
  4. ↑ See Abu Nu`aym, p. 553; Bayhaqi, Vol. 6, pp. 468-470.
  5. ↑ See Movahed Abtahi Isfahani, Vol. 4, pp. 218-242.
  6. ↑ See Abū Yaʿlā al-Mawṣilī, Vol. 6, pp. 129-130; Khusaibi, pp. 202-203; Ibn Qulawayh, pp. 59-61; Tabarani, Vol. 3, p. 108; ibn Shajari, Vol. 2, p. 82; ibn Babawayh, 1983, session 29, pp. 139-140; Hakim al-Nishapuri, Vol. 5, p. 567.
  7. ↑ Maysami Iraqi, p. 542; Dastghaib, pp. 123-124.
  8. ↑ See Ibn Qulawayh, Ibid; Toosi, 1993, pp. 314-318; Fadhl Tabresi, Vol. 1, 428.
  9. ↑ See Ibn Qulawayh, p. 60.
  10. ↑ See Toosi, 1993, p. 316.
  11. ↑ See Ibn Qulawayh, pp. 280, 282, 284- 285; Mohammad-Baqer Majlesi, Vol. 98, pp. 118, 129.
  12. ↑ See Nasr bin Mozahim, p. 140; Ibn Sa'ad, pp. 48- 49; Ibn Hanbal, Vol. 1, p. 446; Abū Yaʿlā al-Mawṣilī, Vol. 1, p. 298; Ibn Asakir, p. 23- 234.
  13. ↑ Movahed Abtahi Esfahani, Vol. 4, pp. 365- 366.
  14. ↑ See Ibn Sa'ad, p. 48; Ibn Qulawayh, p. 72.
  15. ↑ See Hemayri, p. 26; Ibn Qulawayh, p. 269- 270.
  16. ↑ See Sibt ibn al-Jawzi, p. 225.
  17. ↑ Khasibi, p. 203; Masudi, p. 165; Ibn Hamza, 1991, pp. 330- 331; Movahed Abtahi Esfahani, Vol. 4, pp. 218- 221.
  18. ↑ See Ibn Qulawayh, pp. 267- 268, 270- 271; Mufid, 1992 (b), p. 23; Asfari, pp. 16- 17; Mohammad-Baqer Majlesi, Vol. 98, pp. 128- 132.
  19. ↑ See Mohammad-Baqer Majlesi, Vol. 98, p. 131.
  20. ↑ See Ibn Qulawayh, p. 68; Mufid, 1992 (b), p. 151; Sadri, p. 49.
  21. ↑ See Kulayni, Vol. 4, p, 588; Alavi Shajari, p. 91; Toosi, 1990, pp. 732,734; Ibn Mashhadi, pp. 361, 363; Mohammad-Baqer Majlesi, Vol. 98, pp. 118 onward.
  22. ↑ See Barqi, p. 500; Kulayni, Vol. 4, p. 243, Ibn Babawayh, 1966, p. 410; Toosi, 1993, p. 317; Ibid, 1990, p. 826.
  23. ↑ Shahid Awal, 1993, Vol. 2, p. 25.
  24. ↑ See Toosi, 1993, pp. 319-320; Maysami Iraqi, p. 542, Qomi, Vol. 2, p. 695; Araji Faham, Vol. 2, pp. 204- 206; Sadri, pp. 109- 110, 115- 116.
  25. ↑ Samhoodi, Vol. 1, pp. 69- 116, Vol. 2, p. 544; Araji Faham, Vol. 2, p. 179- 182.
  26. ↑ For instance see Dehkhoda, Da'i al-Islam; Shaad, the entry; for further information regarding healing see Sobhani, p. 184, Alavi, p. 331- 332.
  27. ↑ See Ibn Qulawayh, pp. 278- 280; Toosi, 1980, Vol. 6, p. 75; Ibid, 1993, p. 318.
  28. ↑ Ibn Qulawayh, p. 278.
  29. ↑ Kalbasi, p. 130.
  30. ↑ See Ibn Qulawayh, p. 278; Najafi, Vol. 18, p. 162.
  31. ↑ See Kulayni, Vol. 6, p. 24; Mufid, 1989, p. 521; Sallār al-Daylamī, p. 156; Ibn Braj, Vol. 2, p. 259; Ibn Ḥamzah, 1978, p. 372; Yusuf al-Bahrani, Vol. 7, p. 131.
  32. ↑ Shahid Awal, 1993, Vol. 2, p. 26.
  33. ↑ See Toosi, 1986- 1996, Vol. 1, p. 706, Muhaqqiq al-Hilli, 1985, Vol. 1, pp. 299- 300.
  34. ↑ See Al-fiqh al-Mansub lil'-Imam al-Reza (AS), p. 184; Toosi, 1990, p. 20; Ibid, 1979, p. 250; Ibn Idris Helli, Vol. 1, p. 165; Muhaqqiq al-Hilli, 1985, Vol. 1, p. 301; Allamah al-Hill, 1993, Vol. 2, pp. 94- 95; Shahid Awal, 1998, Vol. 23, p. 21.
  35. ↑ See Shahid Awal, Ibid; Mousavi Ameli, Vol. 2, p. 139.
  36. ↑ See Toosi, 1980, Vol. 6, p. 76; Ibid, 1990, p. 735; Ahmad Tabarsi, Vol. 2, p. 582; Yusuf al-Bahrani, Vol. 4, p. 112; Al-Hurr al-Amili, Vol. 3, p. 30; Allamah al-Hilli, 1993, Vol. 2, p. 95; Shahid Awal, 1998, Vol. 2, p. 21.
  37. ↑ See Mufid, 1989, p. 78; Toosi, 1980, Vol. 1, p. 309; Ibid, 1990, p. 18; Ibn Idris Helli, Vol. 1, p. 162; Fazil Hindi, Vol. 2, p. 298; Najafi, , Vol. 4, p. 231.
  38. ↑ See Ibn Qulawayh, pp. 277, 282- 285; Ibn Bastam, p. 52; Nouri, 1986- 1987, Vol. 8, p. 237; Kalbasi, p. 109; Farhad Mirza Qajar, p. 6.
  39. ↑ Ibn Babawayh, 1993, Vol. 1 p. 268; Shahid Awal, 1993, Vol. 2, p. 26; Yusuf al-Bahrani, Vol. 7, p. 260; Naraghi, Vol. 5, p. 266.
  40. ↑ See Toosi, 1990, p. 733; Daylamī, Vol. 1 p. 115; Mohammad-Baqer Majlesi, Vol. 82, p. 153; Āl Kāshif al-Ghitā, p. 39.
  41. ↑ Mohammad Taqi Majlesi, Vol. 2, p. 177.
  42. ↑ See Mufid, 1992 (b), pp. 150- 151; Hasan Tabresi, p. 281; Ibn Mashhadi, pp. 366- 368; Al-Hurr al-Amili, Vol. 6, p. 455- 456; Mohammad-Baqer Majlesi, Vol. 82, pp. 333, 340.
  43. ↑ 1993, Vol. 2, p. 26.
  44. ↑ See Samhoodi, Vol. 1, p. 116.
  45. ↑ See Toosi, 1990, p. 735; Ibid, 1980, Vol. 6, pp. 75- 76; Ahmad Tabresi, Vol. 2, p. 583, see Mufid, 1992 (b), p. 152.
  46. ↑ See Sallār al-Daylamī, Ibid; Ibn Ḥamzah, 1978, p. 89; Shahid Awal, 1993, Vol. 2, p. 26; Al-Shahid al-Thani, 1999, p. 211; Yusuf al-Bahrani, Vol. 7, pp. 260- 261; Najafi, Vol. 8, p. 414.
  47. ↑ See Al-Muhaqqiq al-Karaki, Vol. 2, p. 91.
  48. ↑ See Mohammad-Baqer Majlesi, Vol. 105, p. 79, Amin, Vol. 8, p. 210; Agha Bozorg Tehrani, Vol. 12, pp. 148- 149.
  49. ↑ Allamah al-Hilli, 1992, Vol. 1, p. 267; Ibid, 1993, Vol. 1, p. 127; Najafi, Vol. 8, p. 335; Āl Kāshif al-Ghitā, p. 175; Sabzavari, p. 18.
  50. ↑ See Tabatabei Yazdi, Vol. 1, p. 315; Mas'alat 9; Hakim, Vol. 4, p. 199.
  51. ↑ See Toosi, 1993, p. 320; Nouri, 1958, Vol. 2, p. 283.
  52. ↑ Kulayni, Vol. 6, pp. 265- 266, 378; Ibn Braj, Vol. 2, p. 433; Ibn Ḥamzah, p. 433; Muhaqqiq al-Hilli, 1987, Vol. 3, p. 176; Naraghi, Vol. 15, p. 162; Kalbasi, pp. 28- 30.
  53. ↑ Al-Fiqh al-Mansub lil'Imam al-Reza, p. 210; Ibn Shu’bah, p. 488; Ibn Babawayh, 1993, Vol. 2, p. 174; Mufid, 1992 (c), p. 31; Ibn Tawus, Iqbal, p.281; Shahid Awal, 1991, p. 203; Ibid, 1998, Vol. 4, pp. 175- 176; Mohammad-Baqer Majlesi, Vol. 57, pp. 158- 161.
  54. ↑ Kulayni, Vol. 6, p. 378; Ibn Braj, Vol. 2, pp. 429- 430; Ibn Idris Helli, Vol. 1, p. 318, Muhaqqiq al-Hilli, 1987, Ibid; Mohammad-Baqer Majlesi, Vol. 57, pp. 161- 162; Kalbasi, pp. 45- 47.
  55. ↑ See Toosi, 1990, p. 732; Muhaqqiq al-Hilli, 1987, Ibid; Ibn Fahd al-Hilli ,Vol. 4, p. 221; Al-Shahid al-Thani, 1992- 1998, Vol. 12, p. 69.
  56. ↑ See Ibn Qulawayh, pp. 280- 218; Ibn Babawayh, 1984, Vol. 1, p. 104; Mohammad-Baqer Majlesi, Vol. 57, p. 156.
  57. ↑ Shahid Awal, 1993, Vol. 2, p. 26; Ibn Fahd al-Hilli, Ibid; Āl Kāshif al-Ghitā, p. 376.
  58. ↑ See Ibn Qulawayh, p. 286.
  59. ↑ Toosi, 1980, Vol. 6, pp. 71- 72; Ibid, 1990, pp. 731- 732; Ibn Fahd al-Hilli, Vol. 4 p. 220; Al-Shahid al-Thani, 1982, Vol. 7, p. 327; Moghadas Ardebili, Vol. 2, p. 313; Mohammad Taqi Majlesi, Vol. 5 pp. 370- 371; Naraghi, Vol. 15, p. 165- 167.
  60. ↑ See Ibn Qulawayh, Chapter, 93- 94; Toosi, 1993, p. 318, Ibn Tawus, Al'-aman, P. 47; Ibid, Falah al-saayil, pp. 62, 224- 225; Ibn Mashhadi, pp. 363- 366.
  61. ↑ See Moghadas Ardebili, Vol. 1, p. 236.
  62. ↑ See Ibn Qulawayh, Chapters, 17, 91- 95, Independent works have also been written on Turbah, for instance Risalat al-Sujud ealaa al-turbah al-Mshwy by Al-Muhaqqiq al-Karaki, al'-Ard al-turbah al-Husayniyah by Muhammad Hussein Al Kashef Al-Ghetaa, al-Aistishfa' bi-al-turbah al-Shryft al-Husayniyah by Aboumalali Kalbasi, Soil of Heaven by Mehdi Sadri, Prostration- place in the virtue of prostrating on Turbah by Seyyed Mohammad Emrouhi Hindi see Agha Bozorg Tehrani, Vol. 12, p. 147.
  63. ↑ See Ibid.
  64. ↑ See Najashi, p. 394; Agha Bozorg Tehrani, Vol. 14, p. 180
  65. ↑ See Najashi, p. 396; Agha Bozorg Tehrani, p. 180
  66. ↑ See Agha Bozorg Tehrani, Vol. 18, p. 354, ShafaName Mathnavi on the effect of Imam Husayn turbah, composed by Taeb Tabriz
  67. ↑ Ibid., Vol. 19, p. 84

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50. Mohammed Padishah bin Ghulam Mohiuddin Shaad, Annendraj: Comprehensive Persian Dictionary, Published by Mohammad Dabir Siaqi, Tehran 1984.

51. Muhammad bin Makki Shahid Awwal, al-Bayan, Published by Mohammad Hassoun, Qom, 1991.

52. Ibid, al-Durus al-Shareyah fi Fiqh al-Imāmīyya, Qom, 1993.

53. Ibid, Dhikr al-Shiat fi Ahkam al-Sharia, Qom, 1998.

54. Zayn al-Din bin Ali Shahid Sani, ar-Rawda-l-Bahiyah fi Sharh Allam'a-d-Dimashqiya, Mohammed Klantar, Beirut, 1983

55. Ibid, al-Fawayid al-Maliyya li-Sharh al-Risalat al-Nafliyya, Qom, 1999.

56. Ibid, Masalik al-Afham Ila Tanqih Shara'i' al-Islam, Qom, 1992-1998.

57. Mehdi Sadri, Paradise Soil, Qom, 1998.

58. Ali Tabatabaei, Riyad al-Masail, Qom, 1991-1999.

59. Mohammad Kazem bin Abdul Azim Tabataba'i Yazdi, Urwa Al Wuthqa, Tehran, 1979.

60. Sulaymān ibn Ahmad al-Ṭabarānī, Al-Mu'jam al-Kabir, Published by Hamdi Abdul Majid Salafi, Offset Printing in Beirut, 1983-198?.

61. Ahmad bin Ali Tabarsi, Al-Ihtijaj, Published by Ebrahim Bahadori and Mohammad Hadi, Qom, 1992.

62. Hassan bin Fazl Tabarsi, Makarim al-Akhlaq, Published by Mohammad Hossein A'lami, Beirut, 1972.

63. Fadhl ibn Hasan Tabresi, Ilam al-Wara bi-Alam al-Huda, Qom, 1996.

64. Mohammad bin Hassan Tusi, Al-Iqtisad al-Hadi ila Al-Irshad, Tehran, 1979.

65. Ibid, al-Amali, Qom, 1993.

66. Ibid, Tahdhib al-Ahkam, Published by Hassan Mousavi Khersan, Beirut, 1981.

67. Ibid, Al-Khilaf, Qom, 1986- 1996.

68. Ibid, Misbah al-Mutahajjid, Beirut, 1991.

69. Abu Sa'id Ebad Asfari, Asl, in Usul al-Setat Ashar, Qom, 1984.

70. Hasan ibn Yusuf al-Allamah al-Hilli, Tadhkirat al-Fuqaha', Vol. 1-2, Qom, 1993.

71. Ibid, Mukhtalaf al-Shi'a, Vol. 1, Qom, 1992.

72. Javad Alavi, “Ayatollah Boroujerdi in Boroujerd”, Hawza, Year 8, Issues 43-44, (April-July 1991).

73. Mohammad bin Ali Alavi Shajari, Fadhl al-Ziyarat al-Hussain (AS), Published by Ahmad Hosseini, Qom, 1982.

74. Ali ibn Musa (AS), the Eighth Imam, al-Fiqh al-Mansub lil'Imam al-Reza (AS), Mashhad, 1985.

75. Mohammad bin Hassan Fazel Hindi, Kashf al-Lithām 'an Qawā'id al-aḥkam, Vol. 2, Qom, 1997.

76. Farhad Mirza Qajar, Qamqām-i Zakhkhār wa Samṣām-i Battār, Tehran, 1957.

77. Mohammad bin Ya'qub Firouzabadi, Al-Qamus Al-Muhit, Beirut, 1987.

78. al-Nu‘mān ibn Muḥammad ibn Qazi Nu‘mān, Sharh al-Akhbar fi Fada'il al-A'imma al-Athar, Published by Mohammad Hosseini Jalali, Qom, 1988- 1991.

79. Abbas Qomi, Al-Fawa'id al-Radawiyya: Lives of Shiite Scholars, (?)Tehran, 1948.

80. Mohammad bin Mohammad Ibrahim Kalbasi, al-Istishfa' bi-Turbat al-Sharyfat al-Hussainia, Published by Hossein Gheib Gholami, Qom, 1991

81. Kulayni

82. Mohammad Baqir bin Mohammad Taqi Majlesi, Bihar al-Anwar, Beirut, 1983.

83. Mohammad Taqi bin Maqsoud Ali Majlesi, Rowdhat al-Mottaqin fi Sharh Man La Yahduruhu al-Faqih, Published by Mohammad Taqi Hossein Mousavi Kermani and Ali Panah Eshtehardi bin Maqsoud Ali Majlesi, Qom, 1985-1992.

84. Jafar bin Hassan Mohaqiq Hilli, Shara'i' al-Islam fi Masa'il al-Halal wa l-Haram, Published by Abdul Hussein Mohammad Ali Baqal, Qom, 1987.

85. Ibid, al-Motabar fi Sharah al-Mukhtasar, Vol. 1, Qom, 1985.

86. Ali bin Hussein Al-Muhaqqiq al-Karaki, Rasayil Al-Muhaqqiq al-Karaki, Published by Mohammad Hassoun, Vol. 2: Risalat al-Sujud ila al-Turbah al-Mushawiyah, Qom, 1988.

87. Ali bin Hussein Masoudi, Ithbat al-Wasiyya, Qom, 1996.

88. Mohammed bin Mohammad Mufid, Al'-Irshad fi Ma'rifat Hujaj Allah ila al-Ebad, Qom, 1992 (a).

89. Ibid, Kitab al-Mazar, Published by Mohammad Baqir Abtahi, Qom, 1992 (b).

90. Ibid, Massar al-Shia fi Mukhtasar Tawarikh al-Sharia, Published by Mehdi Najaf, Qom, 1992 (c).

91. Ibid, al-Muqana'a, Qom, 1989.

92. Ahmad bin Mohammad Moqaddas Ardebili, Majmae al-Fayidat wa al-Burhan fi Sharah Irshad al-Adhhan, Published by Mojtaba Iraqi, Ali Panah Eshtehardi and Hossein Yazdi Esfahani, Qom, Vol. 2, 1982, Vol. 11, 1993.

93. Mohammad Baqir Movahed Abtahi Esfahani, al'-Imam al-Hussain (e) fi Ahadyth al-Faryqyn min qabl al-Wiladat ela baad al-Shahada, Qom, 1993-1994;

94. Mohammad bin Ali Mousavi Ameli, Madark al-Ahkam fi Sharah Sharayie al'-Islam, Qom, 1989.

95. Mahmoud Maysami Iraqi, Dar al-Islam, Tehran, 1954.

96. Ahmad bin Ali Najashi, Fehrest 'Asma' Mosanafi al-Shiat al-Mashahir b-Rijal al-Najashi, published by Mousa Shubairi Zanjani, Qom, 1986.

97. Mohammad Hassan bin Baqir Najafi, Jawahir al-Kalam fi Sharh Shara'i' al-Islam, Beirut, 1981.

98. Ahmad bin Mohammad Mehdi Naraghi, Mustand al-Shiah fi Ahkam al-Shariah, Qom, Vol. 5, 1994, Vol. 15, 1997.

99. Published by Abdul Salam Muhammad Harun, Cairo, 1962, published offset in Qom, 1983.

100. Hussein ibn Mohammad Taqi Nouri, Dar al-Salam fi ma Yatealaq b-al-Roya w al-Manam, Qom, 1958,

101. Ibid, Mustadrak al-Wasāʾil wa Mustanbaṭ al-Masāʾil, Qom, 1986- 1987.

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