Takattuf
Takattuf (Arabic: التَّکَتُّف) is performing prayer with folded hands so that the palm of the right hand is placed on the back of the left hand and the hands are placed above the navel or on the chest.
Shi'a jurists consider "takattuf" as forbidden and believe that it invalidates the prayer. They cite hadiths that report the Prophet (s) performed prayer without doing "takattuf". There are also narrations from the Ahl al-Bayt (a) in which "takattuf" is mentioned as forbidden. Shi'a jurists consider takattuf permissible in the case of "taqiyyah".
According to most Sunni scholars, "takattuf" is recommended. Some of them consider it obligatory, while others consider it as disliked. There is a difference of opinion among Sunni jurists on how to perform "takattuf", where to place the hands, and the time of "takattuf" in prayer.
For the recommendation of "takattuf", Sunni jurists have cited traditions that indicate the permissibility of "takattuf", but the Shi'as consider some of these narrations and the contents of some others flawed.
The Definition of Takattuf and its Importance among Shias and Sunnis
"Takattuf" means placing the hands on each other and on the chest or stomach while performing prayer.[1] This practice is also referred to as "taktif",[2] "takfir",[3] "qabd",[4] and "wad'".[5] The words "irsal" and "isdal" or "sadl" are used opposite to "takattuf", meaning "to let the hands down".[6]
"Takattuf" is one of the controversial issues between Shia and other Islamic schools.[7] Most Sunnis consider "takattuf" among recommended acts in prayer.[8]
The Manner of Doing Takattuf
'Ayni, a Sunni jurist, considered "takattuf" to include placing the palm of the right hand on the back of the left wrist so that the wrist is in the middle of the right palm, but some other Sunni scholars have chosen to place the left palm on the right forearm so that it is behind the left palm. Some have said to hold the back of the left hand so that the thumb and little finger of the left hand are placed in the palm of the right hand.[9]
Where are the Hands Placed in Takattuf
![](http://commons.wikishia.net/w/images/thumb/5/5b/%DA%A9%DB%8C%D9%81%DB%8C%D8%AA_%D8%AA%DA%A9%D8%AA%D9%81_%D9%85%D8%B0%D8%A7%D9%87%D8%A8_%D9%85%D8%AE%D8%AA%D9%84%D9%81.jpg/300px-%DA%A9%DB%8C%D9%81%DB%8C%D8%AA_%D8%AA%DA%A9%D8%AA%D9%81_%D9%85%D8%B0%D8%A7%D9%87%D8%A8_%D9%85%D8%AE%D8%AA%D9%84%D9%81.jpg)
Sunni jurists have different views about where the hands should be placed on the body in "takattuf". Some of them consider the place of the hands below the navel,[10] and others on the chest or below it.[11] The Hanafis and Hanbalis consider placing their hands below the navel, and the Shafi'is consider placing them below the chest as a tradition.[12] Ibn Baz, a Wahhabi scholar, believes that in "takattuf", the hands should be placed on the chest.[13]
Some have also said that men should place their hands below the navel and women on the chest.[14]
Place of Takattuf in Prayer
'Ayni, a Sunni scholar, said that Abu Hanifah and Abu Yusuf consider "takattuf" a tradition when standing up in prayer, while others consider it a tradition when reciting the suras. From 'Ayni's point of view, "takattuf" is to be done in standing postures that involve reciting "ma'thur" dhikrs (a dhikr mentioned in hadiths). According to him, a group of Sunni scholars, to oppose Shia, have considered "takattuf" as a tradition in any standing posture. For this reason, there has been a difference of opinions regarding "takattuf" after "ruku'", during "qunut", in the prayer upon the dead, and between the "takbirs" of the Eid prayers.[15]
It has been reported that the Hanafis and Shafi'is consider placing their hands on the chest after ruku' as an unlawful innovation. Ibn Hanbal, the leader of the Hanbali school, has also been quoted with different opinions in this regard, one of which is whether we are free to do this or not.[16]
Ruling from the Point of View of Shia
According to the famous opinion among Shia jurists, takattuf is forbidden and invalidates the prayer.[17] Al-Sayyid al-Murtada[18] and al-Shaykh al-Tusi claimed that there was a consensus on this ruling.[19] Some Shia jurists have only considered it forbidden, not invalidating the prayer. [20]Muhammad Hasan Najafi has said in his book Jawahir al-kalam that Abu l-Salah al-Halabi considers "takattuf" to be disliked, and al-Iskafi considers it recommended to be abandoned.[21]
Shia jurists' argument for this ruling is the hadiths that reported the Prophet's (s) prayer without doing "takattuf",[22] including a hadith narrated by Abu Hamid al-Sa'idi, in which he explained the prayer of the Prophet (s), but he did not say anything about "takattuf".[23] There are also hadiths from the Imams (a) of the Shi'a, who forbid "takattuf" and "takfir" in prayer.[24] It has been narrated from Imam Ali (a)[25] and Imam al-Baqir (a) that "takattuf" was one of the traditions of the Magi.[26] Muhammad Hasan al-Najafi believes that this tradition was popularized by 'Umar b. al-Khattab in imitation of the manner of Iranian captives.[27]
The Ruling of Takattuf due to Taqiyya
Shia jurists, including al-Shahid al-Thani and Shaykh Murtada Ansari, have considered "takattuf" due to "taqiyya" permissible and even obligatory.[28] However, Ayatollah Khamenei, among marja's of 15th/21th century, has said that now, "takattuf" is not among the cases of "taqiyya", and it is permissible only in case of emergency.[29]
Ruling from the Point of View of Sunnis
Sunni scholars consider "takattuf" as a sign of humility and submission before God.[30] However, they disagree about its ruling:
- Recommended: According to 'Ayni (762-855/1360-1451), among Sunni jurists, Hanafis, Shafi'i, Hanbalis, and a majority of Sunni scholars consider "takattuf" to be recommended.[31]
- Optionally recommended: Awza'i (707-774/1307-8 - 1372-3)[32] and Ibn 'Abd al-Birr (368-463/978-9 - 1070-1) believed in the optional recommendation of "takattuf" and "irsal".[33]
- Obligatory: Al-Albani (1333-1420/1914-1999) and al-Shawkani (1173-1250/1759-1834) believed that "takattuf" is obligatory.[34]
- Disliked: According to Qurtubi, the Maliki commentator of the Qur'an, Malik b. Anas considered "takattuf" in obligatory prayers disliked and recommended in recommended prayers.[35] It has been said that Abd Allah b. al-Zubayr and al-Hasan al-Basri were of the same opinion.[36]
- Some Sunni jurists consider "takattuf" specific to when the praying person becomes tired due to long-standing.[37]
Sunnis' References for Takattuf
Sunnis have cited traditions to rule about "Takattuf". Some of them are the following hadiths[38]:
- The hadith narrated by Sahl b. Sa'd: It is mentioned in this hadith that people were ordered to place their right hand on the forearm of their left hand during prayer.[39]
- The hadith narrated by Wa'il b. Hujr: Wa'il narrates that after saying Takbirat al-ihram, the Prophet (s) put his hands under his clothes and placed his right hand on his left hand.[40]
- The hadith narrated by Abd Allah b. Mas'ud: Ibn Mas'ud had placed his left hand on his right hand while praying, and the Prophet (s) [saw that and] placed Ibn Mas'ud's right hand on his left hand.[41]
- The hadith narrated by Ibn Abbas: Ibn Abbas has narrated from the Prophet (s) that he said that the Prophets (a) were ordered to place their right hand over their left hand in prayer.[42]
- The hadith narrated by Imam Ali (a): According to this narration, one of the traditions in prayer is placing the hands below the navel.[43]
Shiites' Criticisms
Shiites believe that the references of some of these narrations have flaws since there are transmitters in their chain of transmission who are unreliable, even according to Sunni scholars.[44] Also, the content of some other narrations does not suggest that "takattuf" is obligatory or recommended.[45]
Monographs
![](http://commons.wikishia.net/w/images/thumb/c/cf/%DA%A9%D8%AA%D8%A7%D8%A8_%D8%B3%D8%AF%D9%84_%D8%A7%D9%84%DB%8C%D8%AF%DB%8C%D9%86_%D9%81%DB%8C_%D8%A7%D9%84%D8%B5%D9%84%D8%A7%D9%87_%D9%88_%D9%82%D8%A8%D8%B6_%D8%A7%D9%84%DB%8C%D8%AF%DB%8C%D9%86_%D9%88_%D8%A7%D8%B1%D8%B3%D8%A7%D9%84%D9%87%D9%85%D8%A7_%D9%81%DB%8C_%D8%A7%D9%84%D8%B5%D9%84%D8%A7%D9%87.jpg/200px-%DA%A9%D8%AA%D8%A7%D8%A8_%D8%B3%D8%AF%D9%84_%D8%A7%D9%84%DB%8C%D8%AF%DB%8C%D9%86_%D9%81%DB%8C_%D8%A7%D9%84%D8%B5%D9%84%D8%A7%D9%87_%D9%88_%D9%82%D8%A8%D8%B6_%D8%A7%D9%84%DB%8C%D8%AF%DB%8C%D9%86_%D9%88_%D8%A7%D8%B1%D8%B3%D8%A7%D9%84%D9%87%D9%85%D8%A7_%D9%81%DB%8C_%D8%A7%D9%84%D8%B5%D9%84%D8%A7%D9%87.jpg)
Some of the books in which the issue of "takattuf" is studied and criticized are as follows:
- Al-Irsal wa l-takfir bayn al-Sunna wa l-bid'a: it is written by Najm al-Din al-Tabasi as a part of the collection Bayn al-Sunna wa l-bid'a, in which Shia and Sunni conflicting issues, such as "mut'a" (term-based marriage), are examined.[46] This collection has been published as a book titled Dirasat al-fiqhiyya fi masa'il khilafiyya.[47]
- Tawdih al-maqal fi l-damm wa l-irsal: It was written by Muhammad Yahya Salim 'Azzan, and was published by Dar al-Turath al-Yumna in Sana'a.[48]
- Al-Qawl al-Fasl fi ta'yid sunnat al-sadl, written by Muhammad 'Abid: This book was written in criticism of "takattuf" and to prove "irsal" (hanging) of hands in prayer, according to Malik b. Anas's school.[49]
- Risala mukhtasara fi al-sadl, written by 'Abd al-Hamid Mubarak Al Shaykh.[50]
- Risala fi hukm sadl al-yadayn fi l-salat 'ala madhhab al-Imam Malik, written by Muhammad b. Muhammad al-Maghribi, known as Shanqiti: This book is published by Dar al-Fudayla Publishing Center.[51]
- Al-Qabd fi al-salah: This book was prepared and published by the Ahl al-Bayt (a) World Assembly and is part of the Fi rihab Ahl al-Bayt (a) collection.[52]
See Also
Notes
- ↑ Najafī, Jawāhir al-kalām, vol. 11, p. 15; Zuḥaylī, al-Fiqh al-islāmī wa adillatuh, vol. 2, p. 873.
- ↑ Ibn al-ʿArabī, al-Futūḥāt al-makkiyya, vol. 1, p. 419.
- ↑ Najafī, Jawāhir al-kalām, vol. 11, p. 15.
- ↑ Ṭabasī, Dirāsāt fiqhīyya, vol. 1, p. 195.
- ↑ Mughnīya, al-Fiqh ʿalā al-madhāhib al-khamsa, vol. 1, p. 110.
- ↑ Mubārakfūrī, Tuḥfat al-aḥwadhī, vol. 2, p. 73.
- ↑ A group of authors, Fī riḥāb Ahl al-Bayt, vol. 21, p. 11.
- ↑ Ibn Jibrīn, Sharḥ ʿumdat al-aḥkām, vol. 13, p. 47.
- ↑ ʿAynī, al-Bināya, vol. 2, p. 181.
- ↑ Ibn Bāz, Majmūʿ fatāwā, vol. 29, p. 240.
- ↑ ʿAynī, al-Bināya, vol. 2, p. 181.
- ↑ Ṭayyār, al-Fiqh al-muyassar, vol. 1, p. 283.
- ↑ Ibn Bāz, Majmūʿ fatāwā, vol. 29, p. 240.
- ↑ Ḥanafī Rāzī, Tuḥfat al-mulūk, p. 69.
- ↑ ʿAynī, al-Bināya, vol. 2, p. 183.
- ↑ Sālim, Sharh Bulūgh al-marām, vol. 61, p. 6.
- ↑ Group of authors, Fī riḥāb Ahl al-Bayt, vol. 21, p. 12.
- ↑ Sayyid Murtaḍā, Rasāʾil al-sharīf al-Murtaḍā, vol. 1, p. 219.
- ↑ Ṭūsī, Al-Khilāf, vol. 1, p. 322.
- ↑ Mughnīya, al-Fiqh ʿalā al-madhāhib al-khamsa, vol. 1, p. 111,
- ↑ Najafī, Jawāhir al-kalām, vol. 11, p. 15.
- ↑ Group of authors, Fī riḥāb Ahl al-Bayt, vol. 21, p. 22.
- ↑ Tirmidhī, al-Jāmiʿ al-ṣaḥīḥ, vol. 2, p. 84
- ↑ Ḥimyarī, Qurb al-isnād, p. 208; Ṭūsī, Tahdhīb al-aḥkām, vol. 2, p. 84.
- ↑ Ṣadūq, al-Khiṣāl, vol. 2, p. 622.
- ↑ Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, vol. 7, p. 265.
- ↑ Najafī, Jawāhir al-kalām, vol. 11, p. 19.
- ↑ Shahīd al-Thānī, Rawḍ al-jinān, vol. 2, p. 423; Sabziwārī, Muhadhdhab al-aḥkām, vol. 2, p. 391; Anṣārī, Rasāʾil fiqhīyya, vol.1 , p. 96.
- ↑ Khāmeneʾī, Ajwabat al-istiftāʾāt, vol. 1, p. 160.
- ↑ ʿAynī, al-Bināya, vol. 2, p. 183.
- ↑ ʿAynī, al-Bināya, vol. 2, p. 180.
- ↑ ʿAynī, al-Bināya, vol. 2, p. 180.
- ↑ Sarāwī, al-Quṭūf al-dānīyya, vol. 2, p. 37.
- ↑ ʿAwāyisha, al-Musūʿa al-fiqhīyya al-muyassara, vol. 2, p. 9; Shawkānī, Nayl al-awṭār, vol. 2, p. 217.
- ↑ Qurṭubī, Bidāyat al-mujtahid, vol. 1, p. 146.
- ↑ Nawawī, al-Majmūʿ, vol. 3, p. 311.
- ↑ ʿAynī, al-Bināya, vol. 2, p. 181.
- ↑ Group of authors, Fī riḥāb Ahl al-Bayt, vol. 21, p. 15.
- ↑ Bukhārī, Ṣaḥīḥ al-Bukhārī, vol. 1, p. 148.
- ↑ Nayshābūrī, Ṣaḥīḥ al-Muslim, vol. 1, p. 301; Mullā al-Hirawī, Mirqāt al-Jinān, vol. 2, p. 657.
- ↑ Abū Dāwūd, Sunan Abī Dāwūd, vol. 1, p. 200.
- ↑ Ṭabarānī, al-Muʿjam al-kabīr, vol. 11, p. 199.
- ↑ Dāraquṭnī, Sunan al-Dāraquṭnī, vol. 2, p. 34.
- ↑ Group of authors, Fī riḥāb Ahl al-Bayt, vol. 21, p. 21.
- ↑ Group of authors, Fī riḥāb Ahl al-Bayt, vol. 16, p. 19; Subḥānī, al-Iʿtiṣām bi-l-kitāb wa al-sunna, p. 67.
- ↑ Al-Irsal wa al-takfir bayn al-Sunna wa l-bid'a (Arabic).
- ↑ Dirasat al-fiqhiyya fi masa'il khilafiyya (Persian).
- ↑ Tawdih al-maqal fi al-damm wa l-irsal(Arabic).
- ↑ Al-Qawl al-Fasl fi ta'yid sunnat al-sadl (Arabic).
- ↑ Risala mukhtasara fi al-sadl (Arabic).
- ↑ Risala fi hukm sadl al-yadayn fi al-salat 'ala madhhab al-Imam Malik (Arabic).
- ↑ Fi rihab Ahl al-Bayt (a); Al-Qabd fi al-sala; al-Takattuf (Arabic).
References
- ʿĀbid, Muḥammad. Al-Qawl al-Faṣl fī taʾyīd sunnat al-sadl. Abū ẓabī: Lujnat Turāth wa al-Tārīkh, [n.d].
- Abū Dāwūd, Sulaymān b. Ashʿth. Sunan Abī Dāwūd. Ṣaydā, ʿaṣrīyya, [n.d].
- Anṣārī, Murtaḍā. Rasāʾil fiqhīyya. Qom: Kungira-yi Jahānī-yi Shaykh Anṣārī, 1414 AH.
- ʿAwāyisha, Ḥusayn b. ʿAwda. Al-Musūʿa al-fiqhīyya al-muyassara fī fiqh al-kitāab wa al-sunna al-muṭahhara. 1st edition. Beirut: Dār Ibn Ḥazm, 1423 AH.
- ʿAynī, Maḥmūd b. Aḥmad. Al-Bināya sharh al-hidāya.1st edition. Beirut: Dār al-Kutub al-ʿIlmiyya, 1420 AH.
- ʿAzzān, Muḥammad Yaḥyā Sālim. Tawḍīh al-maqāl fī al-ḍamm wa l-Irsāl. Ṣanʿāʾ: Dār al-Turāth al-Yamanī, 1993 AH.
- Bukhārī, Muḥammad b. Ismāʿīl al-. Ṣaḥīḥ al-Bukhārī. Būlāq, Al-Maṭbaʿat al-kubrā al-amīrīyya, 1311 AH.
- Dāraquṭnī, ʿAlī b. ʿUmar. Sunan al-Dāraquṭnī. 1st edition. Edited by Shuʿayb al-Arnaʾūt. Beirut: Muʾassisat al-Risāla, 1424 AH.
- Group of authors. Fī riḥāb Ahl al-Bayt. 2nd edition. Qom: al-Majmaʿ al-ʿĀlamī li Ahl al-Bayt, 1426 AH.
- Ḥanafī Rāzī, Muḥammad b. Abī Bakr al-. Tuḥfat al-mulūk. Beirut: Dār al-Bashāʾir al-Islāmiyya, 1417 AH.
- Ḥimyarī, ʿAbd Allāh b. Jaʿfar al-. Qurb al-isnād. 1st edition. Qom: Muʾassisat Āl al-Bayt, 1413 AH.
- Ḥurr al-ʿĀmilī, Muḥammad b. al-Ḥasan al-. Wasāʾil al-Shīʿa. 1st edition. Qom: Muʾassisat Āl al-Bayt, 1409 AH.
- Ibn Bāz, ʿAbd al-ʿAzīz b. ʿAbd Allāh. Majmūʿ fatāwā wa maqālāt mutanawwiʿa. Riʾāsat Idārat al-Buḥūth al-ʿIlmiyya wa al-Iftāʾ bi l-Mamlakat al-ʿArabīyya al-Saʿudīyya, [n.d].
- Ibn Ḥajar al-ʿAsqalānī, Aḥmad b. ʿAlī. Tahdhīb al-tahdhīb. Edited by Ṣidqī Jamīl ʿAṭṭār. Beirut: Dār al-Ṣādir, [n.d].
- Ibn Jibrīn, ʿAbd Allāh b. ʿAbd al-Raḥmān. Sharḥ ʿumdat al-aḥkām. [n.n], [n.p], [n.d].
- Jazīrī, ʿAbd al-Raḥmān. Al-Fiqh ʿalā al-madhāhib al-arbaʿa. 2nd edition. Beirut: Dār al-Kutub al-ʿIlmiyya, 1424 AH.
- Khāmeneʾī, Sayyid ʿAlī. Ajwabat al-istiftāʾāt. Translated by: Aḥmad Riḍā Ḥusaynī. 52th edition. Tehran: Sāzmān-i Tablīghāt-i Islāmī, 1388 Sh.
- Maghribī (Shanqīṭī), Muḥammad b. Muḥammad al-. Al-risāla fī ḥukm sadl al-yadayn fī al-Ṣalāt ʿalā madhhab al-Imām Mālik. Dār al-faḍīla, [n.p], [n.d].
- Mubārakfūrī, Muḥammad b. ʿAbd al-Raḥmān b. ʿAbd al-Raḥīm. Tuḥfat al-aḥwadhī. 1st edition. Beirut: Dār al-Kutub al-ʿIlmiyya, 1410 AH/1990.
- Mughnīya, Muḥammad Jawād al-. Al-Fiqh ʿalā al-madhāhib al-khamsa. Beirut: Dār al-tīyār al-jadīd, 1421 AH.
- Muḥyi al-Dīn al-ʿArabī, Muḥammad b. ʿAlī. Al-Futūḥāt al-makkiyya. Beirut: Dār al-Ṣādir, [n.d].
- Mullā al-Hirawī, ʿAlī b. Muḥammad. Mirqāt al-Jinān fī sharh Mishkāt al-maṣābīḥ. [n.p], 1422 AH.
- Najafī, Muḥammad al-Ḥasan al-. Jawāhir al-kalām fī sharḥ sharāʾiʿ al-Islām. 7th edition. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1362 Sh.
- Nawawī, Yaḥya b. Sharaf. Al-Majmūʿ; sharḥ al-muhadhdhab. Beirut: Dār al-Fikr, [n.d].
- Nayshābūrī, Muslim. Ṣaḥīḥ al-Muslim. Cairo: Maṭbaʿat ʿĪsā al-Babī al-ḥalabī wa shurāʾuh, 1374 AH.
- Qurṭubī, Muḥammad b. Aḥmad al-. Bidāyat al-mujtahid wa nihāyat al-muqtaṣid. Cairo: Dār al-Ḥadīth, 1425 AH.
- Sabziwārī, Sayyid Abd al-ʿAlī. Muhadhdhab al-aḥkām fī bayān al-ḥalāl wa al-ḥarām. 1st edition. Qom: Dār al-Tafsīr, 1388 Sh.
- Ṣadūq, Muḥammad b. ʿAlī al-. Al-Khiṣāl. 1st edition. Edited by ʿAlī Akbar Ghaffārī. Qom: Jāmiʿat al-Mudarrisīn-i Ḥawza-yi ʿIlmiyya, 1362 Sh.
- Sālim, ʿAṭiyya b. Muḥammad. Sharh Bulūgh al-marām. [n.n], [n.p], [n.d].
- Sarāwī, ʿAbd al-Muḥsin al-. Al-Quṭūf al-dānīyya. [n.p], 1977 AH.
- Sayyid Murtaḍā, 'Alī b. Ḥusayn. Rasāʾil al-sharīf al-Murtaḍā. Qom: Kitābkhāna-yi Ayatullāh Marʿashī Najafī, 1421 AH.
- Shahīd al-Thānī, Zayn al-Dīn b. ʿAlī. Rawḍ al-jinān fī sharḥ Irshād al-adhhān. 1st edition. Qom: Maktab al-Aʿlām al-Islāmī, 1422 AH.
- Shawkānī, Muḥammad. Nayl al-awṭār min aḥādīth sayyid al-akhyār: sharḥ muntaqā al-akhbār. 1st edition. Egypt: Dār al-Ḥadīth, 1413 AH.
- Subḥānī, Jaʿfar. Al-Iʿtiṣām bi-l-kitāb wa al-sunna. Tehran: Rābitat al-Thiqāfa wa l-ʿAlāqāt al-Islāmiyya, 1375 Sh.
- Ṭabarānī, Sulaymān b. Aḥmad. Al-Muʿjam al-kabīr. 2nd edition. Cairo: Maktaba Ibn Taymīyya, [n.d].
- Ṭabasī, Najm al-Dīn. Dirāsāt fiqhīyya fī masāʾil khilāfīyya. Qom: Būstān-i Kitāb, 1429 AH.
- Ṭabasī, Najm al-Dīn. Dirāsāt fiqhīyya fī masāʾil khilāfīyya. 2nd edition. Qom: Būstān-i Kitāb, 1387 Sh.
- Ṭabasī, Najm al-Dīn. Irsāl al-takfīr bayn al-sunna wa l-bidʿa. [n.p], [n.d].
- Ṭayyār, ʿAbd Allāh b. Muḥammad and others al-. Al-Fiqh al-muyassar. 2nd edition. Riyadh: Madār al-Waṭan li al-nashr, 1433 AH.
- Tirmidhī, Muḥammad ibn ʿĪsā al-. Al-Jāmiʿ al-ṣaḥīḥ. Cairo: Dār al-Ḥadīth, [n.d].
- Ṭūsī, Muḥammad b. al-Ḥaasn al-. Al-Khilāf. Qom: Muʾassisat al-Nashr al-Islāmī, 1407 AH.
- Ṭūsī, Muḥammad b. al-Ḥasan al-. Tahdhīb al-aḥkām. 4th edition. Tehran: Dār al-Kutub al-Islāmīyya, 1407 AH.
- Zuḥaylī, Wahba Muṣṭafā. Al-Fiqh al-islāmī wa adillatuh. Dār al-Fikr, [n.p], [n.d].
- الإرسال التكفير بين السنة والبدعة (Al-Irsal wa al-takfir bayn al-Sunna wa l-bid'a (Arabic)). Accessed: 2024/05/25.
- دراسات فقهية في مسائل خلافية (Dirasat al-fiqhiyya fi masa'il khilafiyya (Persian)). Accessed: 2024/05/25.
- توضيح المقال في الضم والارسال (Tawdih al-maqal fi al-damm wa l-irsal(Arabic)). Accessed: 2024/05/25.
- القول الفصل في تأييد سنة السدل على مذهب مالك بن أنس (Al-Qawl al-Fasl fi ta'yid sunnat al-sadl (Arabic)). Accessed: 2024/05/25.
- رسالة مختصرة في السدل (Risala mukhtasara fi al-sadl (Arabic)). Accessed: 2024/05/25.
- رسالة في حكم سدل اليدين في الصلاة على مذهب الأمام مالك (Risala fi hukm sadl al-yadayn fi al-salat 'ala madhhab al-Imam Malik (Arabic)). Accessed: 2024/05/25.
- في رحاب أهل البيت عليهم السلام - 21 - القبض في الصلاة «التكتف» (Fi rihab Ahl al-Bayt (a); Al-Qabd fi al-sala; al-Takattuf (Arabic)). Accessed: 2024/05/25.