Sünni

Günümüzde artık insanların alışveriş, dinlenme, müzik, eğlence vb. günlük birçok aktivitelerini yapabildikleri, bilimsel, sanatsal ve felsefi tüm öğrenme ve öğretim eylemlerini gerçekleştirebildikleri, kendisi aracılığıyla tüm dünya ile iletişim sağlayabildikleri internet; dini, fikri ve ideolojik manada da önemli bir konuma sahiptir. Zira bugün, geçmişte klasik medya araçları ile yapılamayan birçok dini, fikri ve ideolojik toplu ve bireysel ritüel, çalışma ve eylem internet aracılığıyla yapılabilmektedir. Bu makalede internetin henüz bulunmadığı dönemlerde Şii ve Sünni dünyadan bazılarının gerçekleştirdiği veya gerçekleştirmeye çalıştıkları mezhepler arası diyalog ve yakınlaşma çalışmalarına kıyasla internet üzerinden yapılan bu türden çalışmalar incelendi. Konunun seçimi dolayımındaki amaç, sözü edilen kıyas neticesi ile internet üzerinden yapılan Şii ve Sünni diyalog ve yakınlaşma çalışmalarının gerçekte yakınlaşma ve diyaloga ne denli hizmet ettiğini ortaya çıkarmaktır. Makale bir giriş, internet öncesi ve internet üzerinden yapılan Şii-Sünni diyalog ve yakınlaşma çalışmaları ve kıyasın neticelerinin yer aldığı bir sonuç bölümünden meydana gelmektedir.

The government and guardianship (Wilaya) have long been one of the most fundamental human societies issues. Prosperity, failure, dignity, and degradation of any society are directly affected by the power presiding over it. Therefore, universities and educational centers have long put the research, clarification, and the teaching of governing theories, principles, and sub-principles in their academic perspective. Both Shias and Sunnis accept guardianship and governance as a principle to a functioning society while disagreeing on the Islamic ruler's qualifying conditions. When theorizing the jurist's control (Wilaya of Faqih), Shia scholars solely assume their take on Islam for granted, almost irrespective of the Sunni perspective. Therefore, people may rightfully ask: ‘what are the Sunnis scholarly and jurisprudential stance on the Islamic jurist's guardianship?’ ‘Is this specific to the Shia world and limited to Shia Jurisprudential (Fiqh) theorizations or Sunnis supporting it?’ What are the privative and affirmative Sunni views for jurisprudence (Fiqaha) as a qualifying condition for the Islamic ruler?’ and ‘what are these views based?’ ‘What traits and requirements are necessary for the Islamic ruler from the Sunni scholarly perspective and whether or not it is possible to deduce the Islamic jurist's guardianship, as an exigent Islamic issue, from the Sunni-recognized Hadiths?’ These are questions to which this article will seek to provide answers from the viewpoint of political jurisprudence.

The infallibility of Imams (AS) is one of the true beliefs of Shiites, for the Imam is the messenger of God and the guardian of the Divine religion. This fundamental belief has been disputed and challenged by the Shiite opponents, among them are the misconceptions raised by Dr. Qaffārī. His doubts include, for instance, the doubt that this belief has been innovative concerning its background, the rejection of Shiite reasons for infallibility regarding the Qur'an and intellect, and the fruitlessness of this belief for Shi’a. This study, first, deals with the doubts of Qaffārī about infallibility and then answers the doubts and objections raised in this regard, relying on the verses of the Holy Qur’an and Shiite and Sunni commentaries. Referring to the Holy Qur'an, it is proved that the subject of infallibility is mixed with the position of Imamate and succession. Accordingly, the source of division among the Islamic Ummah is the lack of belief in the infallibility of the Messenger of God (PBUH) and his successors, which has caused seditions and disputes since the death of the Prophet (PBUH) until now. As a result, to come out of the current conditions of the Islamic world, Muslims should believe in the necessity of obeying the Infallible 'Ul al-'Amr.