A Victim Lost in Saqifah 1-4

Second Introduction: Valuable Standards of Worksheet of the Thought of Islamic Unity

A perusal of various indicators of Islamic unity shows that advocates of this theory have utilized different methods for its achievement. Several methods, including occasionally contradictory ones, have found room in the worksheet of revivalists.

Exact knowledge of each of these methods is very much important. Type of practice in behavior and action is more useful than directing the belief of individuals and more important than seeking unity.

As we said, thought of Islamic unity is similar to that of revivalism. Therefore it follows the governing principles.

Hence it seems natural that we too, as a Shia analysts, should consider Islamic unity subordinate to principles and regulations pertaining to revivalism and standards of critical evaluation. Accordingly we must be able to evaluate these values.

In a critical evaluation of Islamic unity, we must treat each indicator independently. We must take the grounds of evaluation of worksheet of revivalism into consideration and set it for evaluation.

From here onward, we shall try to comment in brief about these standards and state our position.

Revivalists in their intellectual endeavors should maintain two important and fundamental rules because of their claim in this respect. A revivalist in the run of his activities is liable to observe:

First rule: ability and forwardness

Second rule: originality and sincerity

Though these two rules form the whole, yet through this whole itself difference is apt to appear. This makes the trend of criticism rather difficult. On the other hand it can be said that through Shia viewpoint in the whole history of revivalism these two real bases give ground to criticism and explanation. A revivalist cannot overlook the deep peeping eye of a critic of Shia society nor be indifferent towards the inquiry regarding the extent of consideration of the rule touching originality.

Because every religious thinker at least in a position of claim is willing to show that his religious thought is pristine and based on original teachings of religion and pure from irreligious conjectures or unauthentic additions. And on the other hand he wishes to attain a strong platform among religions and a stronghold enabling him to answer problems.

Therefore in the trend of revivalism these two distinguishing indicators should be pursued and sought.

In this analysis whatever we Shias employ under the title of standard of scaling originality and sincerity it is either in accordance with teachings of Quran or Prophet’s Ahle Bayt; in other words beliefs that govern the Shiite school; because the real and true Islam is reflected in teachings of this school alone.

We, Shias, believe on the basis of teachings of the Prophet.

Whoever wants to lay his hand on religious literature or know about teachings of Islam must refer to Ahle Bayt (a.s.) after the Prophet. There is no source at all to focus the light of truth of this religion except by direct contact with Prophet’s progeny through their teachings.

Any knowledge by name of religion of Islam, or on the whole any thought not supported by teachings of Prophet’s Ahle Bayt, in the end is doomed to deviation and destined to go astray. Ahle Bayt of Prophet are the only origins to obtain therefrom true knowledge of Islam. Besides, they are the only source to know a thought or a theory as to its being a religious one or in line with teachings of Shia school.[1] This is the only way of obtaining religious knowledge, which is knowledge of guidance. This is the only way to trust in correctness of thoughts on display in the name of religion.

Without any doubt, the very root of learnings of true religion is contained in teachings of Ahle Bayt of Prophet. If any knowledge or information with the label of Islam does not happen to be in line with their teachings, every certitude of it is wrong; it is a waste and rescinded.

Accordingly if a word about Islamic unity is put in, it should be based on very religion itself. In other words, it should originate from real teachers of religion; that is Ahle Bayt of Prophet. It must be so according to Shia belief. When this stage is still in dispute and the standard of sincerity and rule towards its  

[1] Shia school stands for the same teachings of Quran and Prophet’s progeny. It does necessarily include all the views of Shia thinkers.

achievement is yet unsettled, to enter into another theory; that is activities of revivalism, seems out of place and to no end.

In this criticism and analysis, the standard of truth is the wholesome and absolute application of thoughts without least leniency or a bent towards Shiaism or beliefs contained therein though this school is absolute truth.

The smallest slip or an overlook in application of thoughts of unity with fundamentals of Ja’fari Shiaism of twelve Imams has brought forward the ground that renders short the standard of originality and sincerity. This has further rendered the thought irreligious and without backing of Islam. No saying goes if there had been any deliberate amendment or departure from the basis of this school.

Although we have great respect for those who possess opinion and have moral duty towards critics and analysts, we never give sanction to ourselves to overlook truth or ignore the right being trespassed. In no condition and in no case we shall fall short. We have no right to do so. It does not serve as a platform to reach agreements thereupon for the sake of our or others’ interests.

The absolute truth belongs to Ahle Bayt of Prophet. It is found in their persons and rests with them. Therefore if we entertain any kind of thought or conjecture in the name of religion, which is not in accordance with this school, it is as though we have trampled truth and rightfulness, which is their concern and tribute, belonging to them alone.

Shias are after originality and sincerity of thought when they confront Muslim revivalism. They are also after the ability or strength in this regard. They believe if they sacrifice one for the sake of other, it will certainly result in shortage. One will lack the other. It will be an incomplete and unconsummated thought. In other words, we are taking refuge in an irreligious conjecture.

Ability or strength alone is not the concern of Shias. Sincerity in religious intention too is necessary. The excessive desire, on the part of newcomers to this thought, to exhibit strength could spoil sincerity and diminish its originality. Likewise, to create strength they might commit some additions to religion, which the true Islam is pure and purged of. As such, the brushstrokes they would apply could reduce elegance of real Islam or effect unwanted and undesired additions thereon making ugly the beautiful. Wrong feeding in a long run will result in the school losing its very entity. Such will be the consequence of revivalism taking to itself the twists and turns of deviation of belief.

Creating ability without sincerity and pristine originality shall result into a constant fear – not only in issue of Islamic unity but throughout the varieties of revivalism.

The output of revivalists must be a faith. Under pretext of revivalism, faith or religion should not be substituted by some other thought or conjecture.

First and foremost, sincerity and originality must be safeguarded in revivalism. Therefore the basic difficulty in confronting any type of revivalist thought is the religion to support these thoughts. Without purity and originality there will be confusion. This will be the case with all aspects of revivalism beyond Islamic unity.

To what extent these outlooks have been able to protect the real pillars of religion, remains to be seen. Further, originality of religion must be in association with it so that Shias could take it in account of religious values and call it Religious Thought.

Contemporary revivalists have taken great steps from the position of strength. The originality and purity of religious thought remains uncertain. There are great many questions, which still need to be answered reasonably.

Islamic unity too is not exempted from this rule.