خرید و دانلود فایل پاورپوینت کامل Does the Qur an Provide an Unconditional Guarantee for the Companions?

بخشی از متن فایل پاورپوینت کامل Does the Qur an Provide an Unconditional Guarantee for the Companions? :

The praise to be found in the Qur”an for acts of the Companions that had already taken place can in no way be taken as proof for the justice of their conduct or their freedom from corruption and deviation throughout the entirety of their lives, It cannot be imagined that their deeds would always and under all circumstances be synonymous with justice and truth, for the pleasure of God Almighty and man”s resulting attainment of eternal bliss are contingent on the maintenance of faith and consistently righteous behavior for the whole of one”s life. If these two attributes are forfeited, the inevitable result will be deviation and corruption, with regard to both belief and action, and however brilliant be one”s past, it will be utterly unable to secure one”s eternal felicity.
The Most Noble Messenger, peace and blessings be upon him and his family, who instructed the whole of mankind in piety and the qualities of true humanity, who was the supreme monotheist and exemplar of moral virtues, who was never polluted with polytheism or sin even he was addressed thus in the Qur”an:
“If you assign partners to Almighty God, all your deeds will count for nothing and you will be among the losers” (39:65)
It is obvious that the Beloved Messenger, possessing as he did the quality of inerrancy, was not separated from God for even an instant. The purpose of this Qur”anic warning must then be to prevent the Muslims from falling prey to arrogance and their intentions from being polluted by hypocrisy. Every individual must exert himself to the utmost, drawing on all his powers and capacities, to the very last moment of his life, in order to earn the pleasure of his Lord, remaining firm and steadfast in his commitment.
The Qur”an says concerning that great prophet Ibrahim and his progeny: “If they tended to polytheism, their deeds would lose all validity.” (6:88)
Likewise, the Qur”an also says: “God does not love the oppressors” (3:57) and “God is displeased with the wrongdoers.” (9:96)
History makes it plain that by no means all of those who are known as Companions were in fact pious and righteous people. This can be deduced, for example, from a tradition of the Most Noble Messenger, peace and blessings be upon him and his family, recorded in the Sahih of al-Bukhari:
“On the Day of Resurrection I will be standing beside the pool of Kawthar, waiting for those who will come to me. I will see some of them separating and moving away from me, and I will ask, Are they not from among my Companions” I will be told, “Yes, but you do not know how they turned back to their previous ways after your death.” [1]
There is a comparable hadith in the Sahih of Muslim:
“People will come up to me beside the pool, in a manner visible to me. When they are brought before me, they will be ashamed. I will then say, “O God, are these my Companions” I will be told, “You do not know what they did after your death.”” [2]
al-Taftazani, the well-known Shafi”i scholar, writes:
“The clashes, disagreements and battles that took place among the Companions have been recorded in books of history, and narrated by trustworthy authorities. It can therefore be deduced that some of the Companions must have deviated from the path of justice and truth and become polluted with oppression and wrongdoing. The reason for their deviation, wrongdoing, and oppression, was the feelings of hatred, obstinacy, and envy they nurtured, their hunger for leadership and rule, their addiction to pleasure and lust. It cannot be assumed that all the Companions were free of sin and impurity.” [3]
If the followers of certain schools of thought in Islam do not have high regard for some of the Companions (ashab) or the followers (tabi”in) and criticize them in a number of respects, this cannot justify cursing them or calling their Islam into doubt. Competing views on this subject must not be allowed to degenerate into mutual hostile wrangling, and there is no justification for condemning as unbelievers any of the followers of the Messenger of God, peace and blessings be upon him and his family, for even some of the Companions themselves did argue with each other most vehemently. Thus at the Saqifah some called out for Sa”d b. “Ubadah to be killed; Qays b. Sa” d b. “Ubadah came to blows with “Umar; and Zubayr declared that he would not return his sword to his sheath until everyone had sworn allegiance to “Ali, whereupon “Umar insulted him and called out for him to be seized, resulting in Zubayr”s beating.
“Umar”s behavior to Miqdad at the Saqifah, the way in which “Uthman dealt with Ibn Mas”ud, Ammar b. Yasir and Abu Dharr al-Ghifari, as well as many other incidents, are all examples of the strife and disputation that took place. Differing views concerning certain of th