Fatwa sullo sciismo di al-Azhar: differenze tra le versioni

Versione delle 12:16, 9 set 2015

Versione delle 13:14, 9 set 2015

Riga 7:

Il fine dell'intesa era di creare un deciso collegamento tra le varie [[madhhab|scuole giuridiche islamiche]] e di avviare rapporti di mutuo rispetto, allontanando il pericolo di mutua scomunica e di disconoscimento di islamicità, nel riconoscimento dell'importante ruolo svolto dal sunnismo e dallo sciismo nello sviluppo del pensiero islamico.<ref>{{cite web|url=http://www.al-islam.org/encyclopedia/chapter1b/14.html|title=al-Azhar Verdict on the Shia|publisher=www.al-islam.org|accesso=5 maggio 2009| archiveurl= http://web.archive.org/web/20090613065916/http://www.al-islam.org/encyclopedia/chapter1b/14.html| archivedate= 13 giugno 2009 DASHBot| deadurl= no}}</ref>

Tuttavia, malgrado l'[[Ecumenismo|ecumenicità]] della ''Fatwa'', voluta da Shaltūt mentre occupava il posto di massimo rilievo del pensiero sunnita, non fu istituita ad al-Azhar alcuna cattedra d'insegnamento di [[Fiqh]] [[Giafarismo|giafarita]], diminuendo alquanto la portata "rivoluzionaria" dell'intesa, che comunque rimane un saldo pilastro del pensiero islamico, osatile alle contrapposizioni (violente o meno) e all'antagonismo dottrinario.<ref>{{cite book|author1=Rainer Brünner|title=Islamic Ecumenism In The 20th Century: The Azhar And Shiism Between Rapprochement And Restraint|date=2004|publisher=Brill|isbn=9789004125483|page=301|edition=revised}}</ref>

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This rare fatwa, which admits [[Shia Muslim]]s, [[Alawite]]s, and [[Druze]] into mainstream Islam who had been considered heretics and idolaters for hundreds of years, has been viewed as being inspired by the then Egyptian president [[Gamal Abdel Nasser]].<ref>{{cite book|last=Aburish|first=Saïd K.|title=Nasser: the last Arab|date=2004|publisher=Duckworth|isbn=9780715633007|pages=200–201|edition=illustrated|quote=But perhaps the most far reaching change [initiated by Nasser’s guidance] was the fatwa commanding the readmission to mainstream Islam of the Shia, Alawis, and Druze. They had been considered heretics and idolaters for hundreds of years, but Nasser put an end to this for once and for all. While endearing himself to the majority Shia of Iraq and undermining Kassem [the communist ruler of Iraq at the time] might have played a part in that decision, there is no doubting the liberalism of the man in this regard.}}</ref> Nasser saw it as a tool to spread his appeal and influence across the entire Arab world.<ref>{{cite book|last=Keddie|first=Nikki R|title=Iran and the Surrounding World: Interactions in Culture and Cultural Politics|date=2002|publisher=University of Washington Press|isbn=9780295982069|page=306|edition=illustrated|author2=Rudolph P Matthee}}</ref>

This rareLa ''fatwa'', whichriconosceva admitscome [[Shia"islamiche" Muslim]]s,le scuole giuridiche dello Sciismo giafarita e [[AlawiteAlauiti|alawita]]s, ande quella dei [[DruzeDrusi]], intomalgrado mainstreamil Islamsunnismo whole hadavesse beengiudicate, consideredper hereticslunghi andsecoli, idolatersnel forcaso hundredsmigliore of"gravemente yearserrate" e, hasin beenquello viewedpeggiore, asdecisamente being[[eresia|eretiche]] inspirede byaddirittura the[[idolatria|idolatriche]]. thenA Egyptianquesto presidentriconoscimento sembra non fosse estranea la volontà del Presidente [[Egitto|egiziano]] [[Gamal Abdel Nasser]].<ref>{{cite book|last=Aburish|first=Saïd K.|title=Nasser: the last Arab|date=2004|publisher=Duckworth|isbn=9780715633007|pages=200–201|edition=illustrated|quote=But perhaps the most far reaching change [initiated by Nasser’s guidance] was the fatwa commanding the readmission to mainstream Islam of the Shia, Alawis, and Druze. They had been considered heretics and idolaters for hundreds of years, but Nasser put an end to this for once and for all. While endearing himself to the majority Shia of Iraq and undermining Kassem [the communist ruler of Iraq at the time] might have played a part in that decision, there is no doubting the liberalism of the man in this regard.}}</ref> Nasserche sawin ittal asmodo aintendeva toolforse torafforzare spreadil hisproprio appealcarisma andpolitico influenceall'interno acrossdi thetutto entireil Arabmondo arabo, a prescindere dalla fede sunnita o sciita delle sue worldpopolazioni.<ref>{{cite book|last=Keddie|first=Nikki R|title=Iran and the Surrounding World: Interactions in Culture and Cultural Politics|date=2002|publisher=University of Washington Press|isbn=9780295982069|page=306|edition=illustrated|author2=Rudolph P Matthee}}</ref>

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In 2012, due to drift towards [[Salafism]] in Al-Azhar, the dean of the [[Faculty of Islamic Studies at Al-Azhar]] issued a fatwa strongly opposed to the 1959 fatwa. It forbade worship according to the Shia tradition and condemned as heretics anyone who insulted the wives or companions of Muhammad. Al-Azhar also published a book condemning the Shia.<ref>{{cite web|last=Al-Araby|first=Mohamed|title=Identity politics, Egypt and the Shia|url=http://weekly.ahram.org.eg/News/2376/21/Identity-politics,-Egypt-and-the-Shia.aspx|work=Al-Ahram Weekly|accessdate=20 April 2014|date=25 April 2013}}</ref>