چکیده:
Nowadays, Muslims have more interaction with followers of other religions, and religious minorities in Iran have had interactions with Muslims and live side by side. On the other hand, students and officials of the Islamic system travel to different countries of the world. The issue of the impurity of the followers of heavenly religions and other schools of thought and the necessity of avoiding them is a problem that individuals committed to observing religious commands are constantly placed in a dilemma. However, this problem is solvable in Shia jurisprudence, because one of the important characteristics of the school of Shi'ism is the use of the element of ijtihad within the scope of religious texts. In the issue of the purity or impurity of the People of the Book, which has been mostly discussed by jurists after Sheikh Tusi, two different views exist. This research examines and reviews the arguments of those who believe in the inherent impurity of the People of the Book, favors the theory of the inherent purity of the People of the Book, and cites, analyzes, and decomposes the opinions of great jurists in different periods along with their arguments.
خلاصه ماشینی:
Arguments of those who claim the inherent impurity of the People of the Book 1- Consensus (Ijma) Many jurists and legal theorists from both the early and later periods have relied on consensus to argue against the inherent purity of the People of the Book; below we provide some of their statements: Sayyid Murtada (RA), after stating that the view of the impurity of the leftovers of Jews, Christians, and all disbelievers is one of the characteristics of the Imami Shiite, writes: In addition to the consensus of Shiite jurists, what indicates the correctness of this matter is the word of God Almighty, who says: "Indeed, the polytheists are unclean.
Sheikh Tusi also, in the book Khilaf, although he considers verse 82 of Surah At-Tawbah—which carries an implication of their essential impurity—to be the reason for the impermissibility of using the utensils of polytheists among the Dhimmis, he continues by quoting a narration from Muhammad bin Muslim, who said: I asked Imam Baqir (AS) about the utensils of the Dhimmis and the Magians, and he said: Do not eat in the vessels in which they drink wine.
(Jannati, Taharat al-Kitabi, 73) Some of the narrations indicating the permissibility of eating with the People of the Book are: 1- Is' bin Qasim writes: I asked Imam al-Sadiq (as) regarding eating with Jews, Christians, and Zoroastrians; His Eminence said: If the food belongs to you and he washes his hands, there is no harm.
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