واﮐﺎوي ﻣﺒﺎﻧﯽ ﻣﺸﺮوﻋﯿﺖ ﻧﻤﺎز ﻣﯿﺖ ﻏﯿﺎﺑﯽ در ﻓﻘﻪ ﻣﺬاﻫﺐ اﺳﻼﻣﯽ

Investigating the fundamentals of the legitimacy of absent prayer in the jurisprudence of Islamic schools of thought

ﻣﺬاﻫﺐ اﺳﻼﻣﯽ درﺑﺎره ﺣﮑﻢ ﻧﻤﺎز ﻣﯿﺖ ﻏﺎﯾﺐ اﺧﺘﻼفﻧﻈﺮ دارﻧﺪ ﮐﻪ ﺑﺮآﻣﺪه از ﻋﻮاﻣﻞ ﻣﺨﺘﻠﻔﯽ، ﻫﻤﭽﻮن ﺗﻔﺴﯿﺮ رواﯾﺎت ﻧﺎﻇﺮ ﺑﻪ ﻧﻤﺎز ﭘﯿﺎﻣﺒﺮ ﮔﺮاﻣﯽ اﺳﻼم ﺑﺮ ﺟﺴﺪ ﻧﺠﺎﺷﯽ اﺳﺖ. در ﭘﮋوﻫﺶ ﺣﺎﺿﺮ ﮐﻪ ﺑﻪ اﺳﺘﻨﺎد ﻣﻨﺎﺑﻊ ﮐﺘﺎﺑﺨﺎﻧﻪاي و ﺑﺎ روش ﺗﻮﺻﯿﻔﯽ ـ ﺗﺤﻠﯿﻠﯽ اﻧﺠﺎم ﺷﺪه ﺑﺮ آن ﻫﺴﺘﯿﻢ ﺗﺎ ﻣﺒﺎﻧﯽ ﻓﻘﻬﯽ ﻧﻤﺎز ﻣﯿﺖ ﻏﯿﺎﺑﯽ در ﻓﻘﻪ اﺳﻼﻣﯽ واﮐﺎوي ﮐﻨﯿﻢ. ﯾﺎﻓﺘﻪﻫﺎي اﯾﻦ ﭘﮋوﻫﺶ ﻧﺸﺎن ﻣﯽدﻫﺪ ﮐﻪ ﻣﺬاﻫﺐ ﻓﻘﻬﯽ ﺑﺎ وﺟﻮد اﺧﺘﻼف در ﻣﺼﺎدﯾﻖ ﻣﯿﺖ ﻏﺎﯾﺐ، ﺑﺮ ﺟﻮاز ﻧﻤﺎز ﻣﯿﺖ ﻏﺎﯾﺐ و اﻋﺘﺒﺎر رواﯾﺎت ﻧﺎﻇﺮ ﺑﻪ ﻧﻤﺎز ﭘﯿﺎﻣﺒﺮ ﺑﺮ ﺟﺴﺪ ﻧﺠﺎﺷﯽ ﺗﺄﮐﯿﺪ دارﻧﺪ. ﮔﺮوﻫﯽ از ﻓﻘﻬﺎ اﯾﻦ ﻧﻮع ﻧﻤﺎز را ﺗﻨﻬﺎ درﺑﺎره ﻣﺮدﮔﺎﻧﯽ ﺟﺎﯾﺰ داﻧﺴﺘﻪاﻧﺪ ﮐﻪ وﯾﮋﮔﯽ ﺑﺮﺟﺴﺘﻪاي دارﻧﺪ؛ اﻣﺎ ﺑﺮﺧﯽ ﻧﯿﺰ داﻣﻨﻪ ﻣﯿﺖ ﻏﺎﯾﺐ را ﮔﺴﺘﺮدهﺗﺮ داﻧﺴﺘﻪ، ﻣﻔﻘﻮدان، ﻏﺮقﺷﺪﮔﺎن را ﻫﻢ درﺑﺮﻣﯽﮔﯿﺮد. ﻫﻤﭽﻨﯿﻦ درﺑﺎره ﻧﻤﺎز ﻣﯿﺖ ﻏﺎﯾﺐ در ﺷﻬﺮﻫﺎي ﺑﺰرگ ﺑﻼد ﮐﺒﯿﺮ( ﻧﯿﺰ دﯾﺪﮔﺎهﻫﺎي ﮔﻮﻧﺎﮔﻮﻧﯽ وﺟﻮد دارد. آنﮔﻮﻧﻪ ﮐﻪ ﻓﻘﻬﺎي اﻣﺎﻣﯿﻪ و ﺑﺮﺧﯽ از ﻣﺬاﻫﺐ اﻫﻞ ﺳﻨﺖ، ﺗﺼﺮﯾﺢ ﮐﺮدهاﻧﺪ، ﻧﻤﺎز ﺑﺮ ﻣﯿﺖ ﻏﺎﯾﺐ ﺟﺎﯾﺰ ﻧﯿﺴﺖ؛ زﯾﺮا واژه »ﺻﻼة« در ﻣﻮرد ﻋﻤﻞ ﭘﯿﺎﻣﺒﺮ ﻧﺴﺒﺖ ﻧﺠﺎﺷﯽ ﻗﺎﺑﻞ ﺗﻔﺴﯿﺮ اﺳﺖ. ﺿﻤﻦ اﯾﻦﮐﻪ اﺣﺘﻤﺎل ﺣﺎﺿﺮ ﺷﺪن ﺟﺴﺪ ﻧﺠﺎﺷﯽ ﻧﺰد ﭘﯿﺎﻣﺒﺮ و اﻗﺎﻣﻪ ﻧﻤﺎز ﺑﺮ وي وﺟﻮد دارد.

Different jurisprudences of Islamic schools have contradicting ideas about the absent prayer. This contradiction is due to several reasons, including the hadith from The Prophet (PBUH) about his prayer for Najashi. The objective of this study is to investigate the jurisprudential foundations of absent prayer for a dead body in different jurisprudence of Islamic schools. The results showed that those who believe in absent prayer based on the Najashi hadith, they have some disagreements with the instances of absent corpse. Some of them believe that such prayer is acceptable only for those who have a prominent feature. Some others extended the domain of dead corpse to a great extent that included death of Corona, missed or drowned bodies etc. On the other hand, there are different viewpoints about the absent prayer in mega cities. Imami’s and some of the Sunnah’s jurisprudences do not believe in absent prayer. This perspective is correct; as the word “Salah” can be interpreted as praying, too and Prophet Mohammad (PBUH) prayed for him. Even if “Salah” is translated as the act of praying, the corpse of Najashi became present for The Prophet (PBUH) and he prayed for the present corpse. All the Islamic jurisprudences believe that some of the conditions of the dead body prayer can be ignored. The present study has been carried out based on library sources and descriptive and analytical method.