جستجوی مقالات مرتبط با کلیدواژه « صحابه » در نشریات گروه « ادیان و عرفان »

A jurisprudential issue addressed by both Shiite and Sunni scholars is whether it is permissible or not to backbite against one’s denominational opponent behind their back. This article adopts the descriptive-analytic method to study the Sunni perspective on the permissibility or impermissibility of backbiting against Shia individuals. Those who permit such backbiting believe that Shias are considered disbelievers due to their denial of the caliphate of the first three caliphs and their cursing and excommunication of the Prophet’s companions. Therefore, since it is permissible to backbite against disbelievers, it is permissible to backbite against Shia individuals. In contrast, those who reject the permissibility of such backbiting rely on the following assumptions: Shias are considered Muslims, those who curse the Prophet’s companions do not necessarily qualify as disbelievers, a general ruling does not necessarily apply to each and every individual, we lack knowledge of the inner states of each individual, it is permissible to perform prayers behind a Shiite imam of congregational prayers, it is impermissible to curse a fellow Muslim, and it is necessary to adhere to moral principles.

The status and justice of the Companions are among the most important religious debates between Sunnis and Shiites. Zarghawi, one of the leaders of Salafi Jihadism, while following the majority of Sunnis by expanding the concept of Sahabi (companion), presenting superficial perceptions and opinion-oriented interpretation based on the appearance of some verses of the Quran and hadiths of the Holy Prophet (S), believes that the Sahaba (Companions) based on the Quran and tradition were just. However, after finding a reason for excommunicating the Shiites, he argues that the justice of the Companions is proven through divine verses and prophetic traditions. Therefore, denying the justice of the Companions leads to denying the Quran and tradition and, in turn, leaving the religion. Hence, he excommunicates the Shiites by accusing them of this denial and decrees Jihad against them. Examining the verses and narrations, not only rejects the claim of justice of the Companions but there are many religious texts in which the Companions are criticized. On the other hand, assuming that the verses and narrations indicate the justice of the Companions, denying their justice does not lead to leaving the religion and allowing excommunication, because the obstacles of excommunication, such as the necessity of the denied subject, the existence of certainty, the possibility of interpretation, and ignorance, have not been taken into account. Therefore, it is permissible to excommunicate the Shiites if only the denial of the justice of the Companions leads to a deliberate and conscious denial of the Quran and tradition, and results in the violation of Shahdatayn (two testimonies) or the fundamental Islamic beliefs and practices, and is considered apostasy from the religion.

Baqī is a famous cemetery in the city of Medina, which, according to the narrations, has virtue and a privileged spiritual position; and after migrating to Medina, the Prophet of Islam (S) was instructed by God to choose it as a burial place for Muslims and go there to pray and ask for the forgiveness of the dead. In this article, written in a descriptive-analytical manner, first, the reasons for the virtue and privileged position of Baqī are examined and then the way the Prophet of Islam (S), Ahl al-Bayt (AS), and the Companions visited Baqī and their concern for that cemetery are mentioned. The study of historical narrations and reports shows that Baqī, as a holy place, was always considered by the Prophet of Islam (S) and he performed a part of his worships and prayers of God Almighty in there. He was commissioned to bury the dead of Muslims there and to pray and ask for forgiveness for those buried in that cemetery. Also, the family of the Prophet (S), and following his way, his Companions paid serious attention to the place and pilgrimage of the buried. This has made Muslims pay attention to Baqī throughout history and attend it with the aim of visiting, praying, and asking for forgiveness.

Soni interpreters about evidence of 43th verse of Ra’d’s Soorah declared different views but there is one view that is common between Shi’a and Soni interpreters. In this verse God commend to his Prophet: say to those who deny your prophecy: God and who has knowledge of the Book is attest between me and you. These interpreters consider that (من) in this verse (ومن عنده علم الکتاب) refers to Imam Ali (PUH) who has introduced as a reference for people for recognition of Qur’an and prophecy of Holy Prophet (PUH). This idea became confirm because of style of verses of this Soorah and many Hadiths that narrated by Shi’a and Soni that introduce Imam Ali (PUH) as an evidence for it. Nevertheless, beside this view other opinions have declared by certain interpreters that believe this pronoun (Mousool) refers to other persons. Including certain Soni interpreters who said: the aim of this verse is Abdullah Ebn Salam and illustrated the word Book in this verse refers to Bible and Tora. Moreover, certain interpreters think that this verse is referring to other people such as Salman Farsi and Tamim Dari. But because this Soorah is Maki so this idea couldn’t be correct because these people accepted Islam in Madinah after few years. Some interpreters also believed that the pronoun of this verse refers to God. While some scholars especially iterators deny this because is not rhetoric, and some of them think this word refers to pious people (Mo’menin).