Conclusive Judgment of the Sahaba's Decency ...

Conclusive Judgment of the Sahaba's Decency — Recall and Abstract of the Views of Sunnis and Shias 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 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: The righteous Sahaba: These individuals are indisputably and unanimously decent. 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?