'Imam' (Ayatollah) Al-Khomeini:
[Source: Al-Makasib Al-Moharramah. Vol.1, Pg. # 378-379.]
Mullah Ahmad Al-Naraqi:
[Source: Mustanad al-Shia. Vol. 14, Pg. # 163.]
Sayed Al-Khoei:
[Source: Misbahul fuqahah. Vol. 1 Pg. # 324]
Marjah Sayed Sadiq Al-Rohani:
[Source: Minhaaj Al-Faqaha. Vol. 2, Pg. # 12]
Sayed Ali Tabatabai (Allama Qazi):
[Source: Riyah Al-Masahil. Vol. 8, Pg. # 68.]
Mullah Ahmad Al-Naraqi:
[Source: Mustanaad al Shia. Vol. 1, Pg. # 206.]
Allamah Amini:
Al-Sayyid al-Khoei:
[al-tanqīḥ fī sharḥ al-urwa al-wūthqa, vol. 3, pp. 80].
Sayyid Al Khoei (RA) on Mukhalifeen (Opponents/Non-Shia/Sunni):
قوله: ثم ان ظاهر الاخبار اختصاص حرمة الغيبة بالمؤمن. أقول: المراد من المؤمن هنا من آمن بالله وبرسوله وبالمعاد وبالائمة لاثنى عشر (عليهم السلام)، اولهم علي بن أبي طالب (عليه السلام) وآخرهم القائم الحجة المنتظر عجل الله فرجه وجعلنا من أعوانه وأنصاره، ومن أنكر واحدا منهم جازت غيبته لوجوه: 1 - انه ثبت في الروايات [1] والادعية والزيارات جواز لعن المخالفين، ووجوب البراءة منهم، واكثار السب عليهم واتهامهم، والوقيعة فيهم اي غيبتهم، لانهم من اهل البدع والريب [2]. بل لا شبهة في كفرهم، لان انكار الولاية والائمة (عليهم السلام) حتى الواحد منهم والاعتقاد بخلافة غيرهم، وبالعقائد الخرافية كالجبر ونحوه يوجب الكفر والزندقة، وتدل عليه الاخبار المتواترة [3] الظاهرة في كفر منكر الولاية وكفر المعتقد بالعقائد المذكورة وما يشبهها من الضلالات. ويدل عليه ايضا قوله (عليه السلام) في الزيارة الجامعة: ومن جحدكم كافر، وقوله (عليه السلام) فيها ايضا: ومن وحده قبل عنكم،
His saying: (It's evident from the reports of the impermissibility of gheebah (backbiting and slandering) of a believer (mu'min) especially). I say: The meaning of mu'min is a person who believes in Allah (SWT) and His Prophets (SWAS), the day of resurrection and the Twelve Imams (AS) among them the first is Imam `Ali Ibn Abi Talib (AS) and the last is Al Qaim, The Proof of Allah, The Awaited One (`AJF). May Allah hasten his re-appearance and may we be counted among his assistants and supporters. One who denies any one of them their gheebah is permissible due to the following reasons:
First Reason:
It's proven by narrations [1], supplications and ziyarat the permissibility to curse (do l'anah) the mukhalifeen and the obligation to practice dissociation from them and to increase doing sabb (insult and abuse) on them accusing and confronting them: that is backbiting for they are people of suspicion and innovation [2].
See our related article on the people of doubt and suspicion (Ahlul bidah)
There's no doubt in their Disbelief (kufr), those who deny the Wilayah of Aimma (AS) even if it was of one among them. Belief in the (false) caliphate of others as well as having mythical beliefs like al Jabr (Predestination) necessitates their disbelief and infidelity and this is proven by clear mutawatir (mass-narrated) reports [3] on the disbelief of the rejectors of wilayah and those who believe in others similar deviations mentioned before. Similarly the words of Imam (AS) in Ziyarat al Jami`a too bear evidence in this respect:
Footnotes:
[1] Refer to Al Kafi Vol #2 Pg #228, Al Ma7asin Pg #208 Mira2tul 3Uqool Vol #1 Pg #38
[2] Al Kafi Vol #2 Pg #268
[3] Wasael Al Shi`a Vol #28 chapters of capital punishment of a murtad Ch #10
[Source: Misbah ul Faqaha fee al Mu`amlaat Vol #1 Pg #504]
Accessible: http://ar.lib.eshia.ir/10155/1/504
وفي جملة من الروايات: الناصب لنا اهل البيت شر من اليهود والنصارى وأهون من الكلب، وانه تعالى لم يخلق خلقا أنجس من الكلب وان الناصب لنا اهل البيت لانجس منه [1]. ومن البديهي ان جواز غيبتهم أهون من الامور المذكورة، بل قد عرفت جواز الوقيعة في اهل البدع والضلال، والوقيعة هي الغيبة. نعم قد ثبت حكم الاسلام على بعضهم في بعض الاحكام فقط تسهيلا للامر وحقنا للدماء. 2 - ان المخالفين بأجمعهم متجاهرون بالفسق، لبطلان عملهم رأسا كما في الروايات المتظافرة [2]، بل التزموا بما هو اعظم من الفسق كما عرفت، وسيجئ ان المتجاهر بالفسق تجوز غيبته.3 - ان المستفاد من الاية والروايات هو تحريم غيبة الاخ المؤمن، ومن البديهي انه لا اخوة ولا عصمة بيننا وبين المخالفين، وهذا هو المراد ايضا من مطلقات اخبار الغيبة
Overall in the traditions (it is stated):
[1] And from the obvious matters is the lawfulness of backbiting them , rather it has indeed came into knowledge the lawfulness of conflicting with the people of innovation and deviance, and the conflict namely is gheebah (backbiting).
Second point:
The mukhalifeen all of them are openly wicked, for the nullification of their deed (s) from the beginning as (mentioned) in the affirmative traditions [2], rather (the traditions) inflict them with what is the most gravest sin (ie. Shirk due to them rejecting Imamate) as it has came into knowledge, and it shall convey unto - for the openly wicked backbiting him is lawful.
Third point:
It's derived from quranic verses and narrations (ahadith) the impermissibility of gheebah of a believing brother (ie. a shi`a) and it is from obvious matters there is neither a brotherhood nor prevention between us (the shia) and the mukhalfeen and this is also the general meaning of traditions regarding gheebah.
Footnotes:
[1] Al Kafi Vol #6 Pg #503, Wasail Al Shi`a Vol #6 Pg #219
[2] Wasail Al Shi`a Vol #1 Ch #29 nullification of worship without the wilayah of the Aimma [a.s]
[Source: Misbah ul Faqaha fee alMu`amlaat Vol #1 Pg #505]
Accessible: http://ar.lib.eshia.ir/10155/1/505
وَعَنْ أبِي عَلِيٍّ الْخُرَاسَانِيِّ، عَنْ مَوْلًى لِعَلِيِّ بْنِ الحُسَيْنِ عَليْهِمَا السَّلَامُ قَالَ: كُنْتُ مَعَ عَلِيِّ بْنِ الحُسَيْنِ عَليْهِمَا السَّلَامُ فِي بَعْضِ خَلوَاتِهِ، فَقُلتُ: إنَّ لِي عَليْك حَقًا، ألَا تُخْبِرْنِي عَنْ هَذَيْنِ الرَّجُليْن، أبِي بَكْرٍ وَعُمَرَ ؟ فَقَالَ: كَافِرَانِ، كَافِرٌ مَنْ أحَبَّهُمَا
[Taqrib Al Maarif]
What is meant by the term 'momin' i.e believer, is Shia Ithna Ash'ari (Twelvers) only. As for the narrations which are applicable on the 'momin', so they are meant to be for the Imami shias only. Therefore, the hadith which mention 'your brother' (for example hadith on backbiting being akin to eating the meat of one's brother) do not include the non-shias (sunnis etc) for there is no brotherhood at all between us Imami shias and the
non-Shias. In fact, it is absolutely obligatory to do Tabarrah from them, their schools of thought and their leading scholars, based upon our hadith which deem it (absolute Tabarra from non shias) to be the core of our religion. So whenever brotherhood is implied in religious interpretations, it must be kept in mind that non-shias are by no means our brothers.
[Source: Al-Makasib Al-Moharramah. Vol.1, Pg. # 378-379.]
Mullah Ahmad Al-Naraqi:
The attribution of belief and brotherhood towards non Shias is completely invalid, and this is evidenced by mass transmitted hadith from the Imams (a.s) mocking, cursing and doing Takfir of the non Shias, as well as calling them worse than Jews and Christians, and filthier than dogs.
[Source: Mustanad al-Shia. Vol. 14, Pg. # 163.]
Sayed Al-Khoei:
It is a matter of basic common sense that there is no brotherhood or support/partnership between us Shias and the non-Shias.
[Source: Misbahul fuqahah. Vol. 1 Pg. # 324]
Marjah Sayed Sadiq Al-Rohani:
What our great teacher (i.e. Ayatollah Sayyed Al-Khoei) has said is: "It is evident from the Quran and narrations that swearing on a brother in belief is Haram. And it is a matter of basic common sense that there is no brotherhood or support/partnership between us Shias and the non Shias."
[Source: Minhaaj Al-Faqaha. Vol. 2, Pg. # 12]
Sayed Ali Tabatabai (Allama Qazi):
The attribution of iman (belief) and brotherhood towards non-shias is completely invalid. There are explicit and mutawatir (mass transmitted) hadith which invalidate this claim, furthermore there are mutawatir hadith (mass transmitted) from the Imams (a.s) mocking and cursing the non-shias, as well as calling them worse than Jews and Christians, and filthier than dogs.
[Source: Riyah Al-Masahil. Vol. 8, Pg. # 68.]
Mullah Ahmad Al-Naraqi:
As for the first (reason i.e declaring them to be impure and out of Islam), so it is due to their rejection of what is known to be among the fundamentals of religion (Usool e Deen), and due to mass transmitted reports implying such. And thus a group of scholars like Ibn Nawbakhti (predecessor of Sheikh Sadooq) as well as the majority of the classical Imami scholars, Sheikh Tusi (385 - 460 AH) in Tahdhibul Ahkam, Sharif al Murtadah (355 - 436 AH), Ibn Idris al Hilli (543 - 598 AH), and Allama Hilli (648 - 726 AH) in some of his books (in Muntahul Matlab) declared them (Non Shias) to be kuffar. And this ruling is also apparent from Sheikh Mufid (336 - 413 AH) and Qadi ibn al Barraj (401 - 481 AH).
[Source: Mustanaad al Shia. Vol. 1, Pg. # 206.]
Allamah Amini:
Al-Sayyid al-Khoei:
“The correct is to rule with the purity [taharah] of all of the mukhalifeen of the Shia, and with their outward [dhahiri] Islam, with no difference in that, between the ahl al-khilaf and the other sects - even though, in reality, they are disbelievers - and they are whom we named with, “the Muslim of the dunya, and the kafir of akhirah.”
[al-tanqīḥ fī sharḥ al-urwa al-wūthqa, vol. 3, pp. 80].
Sayyid Al Khoei (RA) on Mukhalifeen (Opponents/Non-Shia/Sunni):
قوله: ثم ان ظاهر الاخبار اختصاص حرمة الغيبة بالمؤمن. أقول: المراد من المؤمن هنا من آمن بالله وبرسوله وبالمعاد وبالائمة لاثنى عشر (عليهم السلام)، اولهم علي بن أبي طالب (عليه السلام) وآخرهم القائم الحجة المنتظر عجل الله فرجه وجعلنا من أعوانه وأنصاره، ومن أنكر واحدا منهم جازت غيبته لوجوه: 1 - انه ثبت في الروايات [1] والادعية والزيارات جواز لعن المخالفين، ووجوب البراءة منهم، واكثار السب عليهم واتهامهم، والوقيعة فيهم اي غيبتهم، لانهم من اهل البدع والريب [2]. بل لا شبهة في كفرهم، لان انكار الولاية والائمة (عليهم السلام) حتى الواحد منهم والاعتقاد بخلافة غيرهم، وبالعقائد الخرافية كالجبر ونحوه يوجب الكفر والزندقة، وتدل عليه الاخبار المتواترة [3] الظاهرة في كفر منكر الولاية وكفر المعتقد بالعقائد المذكورة وما يشبهها من الضلالات. ويدل عليه ايضا قوله (عليه السلام) في الزيارة الجامعة: ومن جحدكم كافر، وقوله (عليه السلام) فيها ايضا: ومن وحده قبل عنكم،
His saying: (It's evident from the reports of the impermissibility of gheebah (backbiting and slandering) of a believer (mu'min) especially). I say: The meaning of mu'min is a person who believes in Allah (SWT) and His Prophets (SWAS), the day of resurrection and the Twelve Imams (AS) among them the first is Imam `Ali Ibn Abi Talib (AS) and the last is Al Qaim, The Proof of Allah, The Awaited One (`AJF). May Allah hasten his re-appearance and may we be counted among his assistants and supporters. One who denies any one of them their gheebah is permissible due to the following reasons:
First Reason:
It's proven by narrations [1], supplications and ziyarat the permissibility to curse (do l'anah) the mukhalifeen and the obligation to practice dissociation from them and to increase doing sabb (insult and abuse) on them accusing and confronting them: that is backbiting for they are people of suspicion and innovation [2].
See our related article on the people of doubt and suspicion (Ahlul bidah)
There's no doubt in their Disbelief (kufr), those who deny the Wilayah of Aimma (AS) even if it was of one among them. Belief in the (false) caliphate of others as well as having mythical beliefs like al Jabr (Predestination) necessitates their disbelief and infidelity and this is proven by clear mutawatir (mass-narrated) reports [3] on the disbelief of the rejectors of wilayah and those who believe in others similar deviations mentioned before. Similarly the words of Imam (AS) in Ziyarat al Jami`a too bear evidence in this respect:
"One who rejects you (a.s.) is an Infidel" and "Whoso professes the Unity of God in fact takes after you (a.s.)."
Footnotes:
[1] Refer to Al Kafi Vol #2 Pg #228, Al Ma7asin Pg #208 Mira2tul 3Uqool Vol #1 Pg #38
[2] Al Kafi Vol #2 Pg #268
[3] Wasael Al Shi`a Vol #28 chapters of capital punishment of a murtad Ch #10
[Source: Misbah ul Faqaha fee al Mu`amlaat Vol #1 Pg #504]
Accessible: http://ar.lib.eshia.ir/10155/1/504
وفي جملة من الروايات: الناصب لنا اهل البيت شر من اليهود والنصارى وأهون من الكلب، وانه تعالى لم يخلق خلقا أنجس من الكلب وان الناصب لنا اهل البيت لانجس منه [1]. ومن البديهي ان جواز غيبتهم أهون من الامور المذكورة، بل قد عرفت جواز الوقيعة في اهل البدع والضلال، والوقيعة هي الغيبة. نعم قد ثبت حكم الاسلام على بعضهم في بعض الاحكام فقط تسهيلا للامر وحقنا للدماء. 2 - ان المخالفين بأجمعهم متجاهرون بالفسق، لبطلان عملهم رأسا كما في الروايات المتظافرة [2]، بل التزموا بما هو اعظم من الفسق كما عرفت، وسيجئ ان المتجاهر بالفسق تجوز غيبته.3 - ان المستفاد من الاية والروايات هو تحريم غيبة الاخ المؤمن، ومن البديهي انه لا اخوة ولا عصمة بيننا وبين المخالفين، وهذا هو المراد ايضا من مطلقات اخبار الغيبة
Overall in the traditions (it is stated):
*The one who bears enmity (Al Nasib) to us the Ahlulbayt (AS) is more evil than the Jew(s) and the Christian(s), and more worthless than dog , and Allah the Almighty does not create a creation more impure than dog and Al Nasib is more impure than (a dog)*
[1] And from the obvious matters is the lawfulness of backbiting them , rather it has indeed came into knowledge the lawfulness of conflicting with the people of innovation and deviance, and the conflict namely is gheebah (backbiting).
Second point:
The mukhalifeen all of them are openly wicked, for the nullification of their deed (s) from the beginning as (mentioned) in the affirmative traditions [2], rather (the traditions) inflict them with what is the most gravest sin (ie. Shirk due to them rejecting Imamate) as it has came into knowledge, and it shall convey unto - for the openly wicked backbiting him is lawful.
Third point:
It's derived from quranic verses and narrations (ahadith) the impermissibility of gheebah of a believing brother (ie. a shi`a) and it is from obvious matters there is neither a brotherhood nor prevention between us (the shia) and the mukhalfeen and this is also the general meaning of traditions regarding gheebah.
Footnotes:
[1] Al Kafi Vol #6 Pg #503, Wasail Al Shi`a Vol #6 Pg #219
[2] Wasail Al Shi`a Vol #1 Ch #29 nullification of worship without the wilayah of the Aimma [a.s]
[Source: Misbah ul Faqaha fee alMu`amlaat Vol #1 Pg #505]
Accessible: http://ar.lib.eshia.ir/10155/1/505
وَعَنْ أبِي عَلِيٍّ الْخُرَاسَانِيِّ، عَنْ مَوْلًى لِعَلِيِّ بْنِ الحُسَيْنِ عَليْهِمَا السَّلَامُ قَالَ: كُنْتُ مَعَ عَلِيِّ بْنِ الحُسَيْنِ عَليْهِمَا السَّلَامُ فِي بَعْضِ خَلوَاتِهِ، فَقُلتُ: إنَّ لِي عَليْك حَقًا، ألَا تُخْبِرْنِي عَنْ هَذَيْنِ الرَّجُليْن، أبِي بَكْرٍ وَعُمَرَ ؟ فَقَالَ: كَافِرَانِ، كَافِرٌ مَنْ أحَبَّهُمَا
Narrated Abʾi Ali al-Ḵḫurāsani, from a mawla of Ali bin al-Ḥusayn (As) he said: I was with Ali bin al-Ḥusayn (As) in one of his states of being alone, so I told him: Can’t you tell me about these two men, Abʾi Bakr and Omar? He said: Kuffār, whoever loved them is a kāfir.
[Taqrib Al Maarif]
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