- ID Book
- Dedicated to
- Acknowledgement
- Preface
- INTRODUCTION
- Beginning of Discussion
- Introduction to Applications of Two Tendencies by way of Criticism and Narration
- Discourse One
- Discourse Two
- Discourse Three
- Deviation in Principles and Branches of Faith
- Deviated Side-effects of this Conjecture
- First Wrong Result
- Second Wrong Result
- Third Wrong Result
- Fourth Wrong Result
- Discourse Four
- Discourse Five
- First alternation Imamate and Rulership
- First Batch Three types of Separations between Imamate and Rulership
- Deviated Repercussions of this Conjecture
- Deviated Repercussions of this Conjecture
- Criticism and Opinion Guardianship and Imamate is inseparable from apparent Caliphate
- Second Batch To show Rulership of less value than Imamate
- Second Alteration Removing Imamate from Principles of Faith and making it a Fundamental of School
- Third Alteration Aim of Eschewing Shia teachings[1]
- Discourse Six Deviation in the Meaning of Divinely-Granted Caliphate of Ali
- Deviated Repercussion of these Conjectures[1]
- Discourse Seven Denial of Differences between Ali and Caliphs
- Deviation in Criticism of Ali about Caliphs
- Discourse Eight To Acknowledge the Legitimacy of Caliphs’ Government
- Addendum Solution of Shia to Create Islamic unity
- End Reflection on Shia Ideal of Islamic Unity in the Zahra’s speech (s.a.)
Footnotes
[1] Surah Yunus 10:32
[2] [1] The title of this set of volumes is adapted on the work written by Martyr Dr. Paknijad under the same title with the hope that it will be published again after being out of print for so many years.
INTRODUCTION
FIRST INTRODUCTION
Fundamentals of Evaluation and Criticism of Writings on Islamic Unity First Introduction:
Necessity of thought for Islamic unity We are impelled to notice a particular sort of religious thinking named ‘revival’ as we go back a recent century and look into schools of Islamic thought. These days revivalism is a term applied to opinions and views of many Muslims thinkers. Most of us are acquainted with this term without having full knowledge of it. If we want to simply describe this term on the basis of existing writings in this field, we must say that contemporary tendency of thought among Muslims aims at revival of religious system, which they consider either of these two: Comprehension of faith or practice of faith. Revivalists consider revivalism a necessity towards preserving religion in this new world. As such, it could be said that all religious revivalists in the beginning intellectually endeavor leaning on the belief that religion is workable in present society. It can attend or mend basic human difficulties, of whatever depth it be, in various dimensions. Therefore we can depend on it or desire it since it is a need. But how?! An immediate question that strikes the mind is how to prove it in practice and display worth and capability. The real issue, from this stage onward, for this category of new thinkers of religion shall be to reply this query: How it is possible to raise the issue of faith once more in these days of competition that has gripped human thought? Besides, how to face other schools fraught with consummate ability and respond to all other important ones of the day in a useful analysis. And this is the need. Hence it is befitting to say that the most important efforts of new religious thinkers can be summed up in one sentence – in the present age, religion renovated by themselves is returned to appear on the social stage in a status of a powerful and energetic school. Thought of Islamic unity is related to the same category of revivalist thoughts. Such can be understood from what in brief is told about the endeavors of revivalists. Therefore it has always been the point of focus of those who desire to tread the path of revival in a way to provide a variety to the outlook. This group of revivalists is mindful of the extent of influence of faith in individual and social life. Dispute and the fight of religious people and coming into being of divisions among Muslims has become a cause to move towards Islamic unity. This practical revival guarantees a kind of revisal in fundamentals of Muslim thought or in the outlook of Islamic theory towards creating a change in social relations of Muslims. It depends upon the activity of a revivalist as to its kind towards achieving Islamic unity whether by means of a social or cultural movement. Fundamentals of its theory shall differ accordingly. Basically, a revivalist is a political and social activist. However he is also an intellectual and cultural activist. He spends his revivalist life in changing the beliefs of individuals of the society by way of presenting theatrical views and spreading them among public. Of course a seeker of unity too can adjust himself among various subjects of this group and at the same time exert his efforts in society through propaganda activities.
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