REUNIÓN DE MONITOREO, SEGUIMIENTO Y EVALUACIÓN DEL #ESTUDIO DE MAPEO DE

As it has been previously mentioned, we could prove that the lexical and the terminological meaning of ‘Suhba’ — the Prophet's companionship — includes all those who met, believed or showed their believing in the Prophet's mission, provided that they kept on such an appearance all their lifetime. Sunnis, unanimously, ruled of decency of the entire Sahaba without exception. We could see also that the Sahaba's ultimate decency

( 82 )

conception is contradictory to words, deeds and signatures of the Prophet, and the decisively jurisprudential texts of the Holy Quran. Furthermore, we could prove, by examples and means of conceivable simplification, that the conception is contradictory to the cause finale, logic of beings and the general spirit of Islam.

As a conclusion and according to legality and essentiality, we could apprehend that there are two categories of Sahaba:

1. The righteous Sahaba: These individuals are indisputably and unanimously decent.

2. The other Sahaba: There is a controversy regarding such individuals. Sunnis rule of the ultimate

decency of the entire Sahaba, with no difference between the foremost to Islam and a boy saw or was seen by the Prophet. They are, the Sahaba, are entirely and unexceptionally decent. It is illicit to mention them in any way leading to any sort of criticism or maligning. He whoever takes in such a course is a sinful miscreant that every one is mandated to avoid sharing him in a drink or a food or offer the ritual funeral prayer for his soul.

Respecting Shias, they believe that the decent Sahaba are only those whose decency is judged by Allah and His Apostle. The objective legal truth is the believer's aim. The doubtless Shari'a of Islam demonstrates and guides to means of detecting the objective legal truth. Intellectual qualifications helping in achieving the aim are also gifted by the Shari'a, provided that fancies are abandoned. In consideration of their claim that the Prophet (peace be upon him and his family), may do right or wrong; what, then, would intercept an ordinary boy saw or was seen by the Prophet, from making a mistake or forging a lie? What is the location of that doctrinal judgment of interdicting the intellect from inspecting the truth here and there? Certainly there were those who murdered a number of Sahaba, thieved, fabricated, committed fornication and those who were submitted to juristic questions after the Prophet's decease. How should we delve into the facts of such deeds? How should we institute justice? How should people take stock of the past experiences for evading the wrong and taking in the right?

On that account, Shias give credence to decency of the virtuous companions of the Prophet (peace be upon him and his family) exclusively. They beg God's mercy for such individuals at every ritual prayer. Regarding the other

( 83 )

companions, every person is measured as to his beliefs and conduct in field of the doctrinal duties. They, the Shias, believe that the Sahaba's ultimate decency conception is a completely political representation,

originated, with all its grounds, under custody of the Umayid regime; the ‘released’. The ruling regime’s mass media helped greatly in publicizing and impressed bases of that conception which, imitatively and with variant intentions, was transferred to the succeeding generations.

Shias add: Concerning the penalization issued by the jurisprudents, as one of means of supporting the Sahaba's ultimate decency conception, it is, in fact, a groundless chastisement. It is unauthorized for any to condemn a Muslim unless there is a doctrinal text legalizing such a condemnation. Hence, this chastisement is unjust and void according to the entire doctrinal standards. It does result in giving stability to the state of discrepancy in which the Islamic nation is involved, and intercepting the current generation from applying past lessons and examples for discovering obstacles dug in course to the bright future and the mentally and

practically illuminated unification of this nation.

If the entire Sahaba had been decent:

Those seditious matters would not have occurred. The Islamic nation would not have been engaged in discrepancies. They would not kill each other since the decent should not commit murders. The concern of leadership would not have been robbed. Finally, caliphate would not have become a regime of royalty dominated by the strongest.

Believing in decency of the entire Sahaba is a matter of confusion, darkening and interdicting people's intellects. It is reasonable that any parties in conflict cannot be the right together. The right is opposite to massacres, seditious matters, discrepancies and assigning positions to other than their rightful.

It is inaccurate for us to accept invitations of making a new beginning after elapse of a thousand years, neglecting recognizing the rightful party so as to follow, and the wrong so as to avoid their paths. This leads to the fact that we are to waste the thousand year experiment and have a very new bare beginning. This is the exact confusion we mean. In the past, such a confusion resulted in benefiting and covering up a certain authority or

( 84 )

individual. Now, what shall we gain from adopting such a confusion and covering up. What shall we gain from canceling a 1390 year experiment, especially when we realize that consequences of such a confusion, covering up and canceling will directly befit our religion since such operations are implemented under Islamic slogans.