اعتبارسنجی مطهریت «غیبت مسلمان»، «ظاهر حال مسلمان» و «وصف مسلمانی»

یکی از موضوعاتی که در فقه امامیه ازجملۀ مطهرات محسوب شده و دیدگاه‌های متنوعی را دربارۀ شرایط مطهریت و حدود و ثغور آن متوجه خود یافته، غیبت مسلمان است؛ بدین ‫معنا که اگر شخص مسلمان برای مدتی غایب شود، درصورتی‫که بدن و سایر متعلّقاتِ او مثل لباس، فرش، ظرف و... متنجس باشد، به طهارت آن‌ها حکم می‎شود. بسیاری از فقها در حالی به حکمِ طهارت مسلمان بر اساس غیبت او و ذیل شرایطی خاص یا بر پایۀ مطهریتِ ظاهر حال مسلمان باور آورده‌اند که در موضوعیت و حتی طریقیت این دو عنوان برای حکم به تطهیر، تردید جدی وجود دارد. در این تحقیق به‌روش توصیفی‌تحلیلی، پس از بررسی اقوال و ادلۀ فقها در خصوص مطهریت غیبت مسلمان و شروط آن و نیز دربارۀ مطهریت ظاهر حال مسلمان این نتیجه به دست آمده که این دو عنوان نقشی مستقل در مطهریت بدن و متعلقات او ندارند، بلکه مطهریت برآیند اتصاف شخص به وصف مسلمانی است که شمولش از دو عنوان مذکور بیشتر است.

Validation of the purity of a Muslim’s absence , a Muslim’s present appearance and a Muslim’s description

One of the topics that is considered as Motahharat (purifying factors) in Imami jurisprudence and has attracted various views about the conditions of Motahharat (purifying factors) and their limits and limitations, is the Muslims’ absence; This means that if a Muslim disappears for a while, if his body and other belongings such as clothes, carpets, dishes, etc. are motenajjess (contaminated), their purity will be ruled. Many jurists, while believing in the ruling on the purity of a Muslim on the basis of his absence and under certain circumstances, or on the basis of the purity of the appearance of a Muslim, have serious doubts about their being subjectivity and even method for ruling on purification. While many jurists believe in the ruling of Muslim purity based on his absence and under special circumstances, or on the apparent purity of the present Muslim, there are very serious doubts about their being subject and even method for ruling on purification. In this research by descriptive analytical method, after examining the sayings and reasons of jurists about the purity of a Muslim’s absence and its conditions and also about the purity of a Muslim’s appearance, it has been concluded that these two have no independent role in the purity of his body and belongings, but purity is the consequence of describing a person as a Muslim which covers more than the two mentioned titles.