چکیده:
Given that the cohesion of Muslims at all times, especially in current conditions (where the Muslims of Lebanon and Palestine are targets of the ruthless and anti-human attacks of the usurping Israel with the explicit support of America), is a rational necessity and a religious duty, the Islamic Ummah is obligated to create an atmosphere of unity and brotherhood. However, religious scholars have a greater responsibility and role in this matter than others. In this writing, first, the importance and necessity of the unity of Muslims and believers in the Quran and the Sunnah of the Holy Prophet (peace be upon him and his family) are mentioned, and then a definition of Muslim and believer is provided. According to the Shia and Sunni definitions, a Muslim and a believer is someone who: 1. Has faith in God and His oneness; 2. Believes in the prophethood and mission of Hazrat Mohammad (peace be upon him and his family) and everything he brought with him; 3. Has belief in the Resurrection. Then, briefly, the position of religious scholars in Islamic culture is addressed. In Islamic culture, religious scholars have enjoyed a special status and have been mentioned as successors of the Prophet, trustees of God, etc. Finally, twenty ways for scholars to create solidarity among Muslims are mentioned, including: 1. Avoiding intellectual stagnation and preventing superstitions and innovations; 2. Paying attention to the commands of the Quran and the Prophetic Sunnah regarding the necessity of unity; 3. Following the Ahl al-Bayt of the Prophet (peace be upon him and his family); 4. Expressing realities and avoiding distortion; 5. Awareness of each other's beliefs.
خلاصه ماشینی:
); 4- Paying attention to the commands of the Quran and Sunnah regarding unity; 5- Refraining from interpreting the verses of the Holy Quran based on personal opinion; 6- Following the Ahl al-Bayt of the Noble Prophet صلى الله عليه وآله in dealing with the leaders of Islamic schools of thought; 7- Refraining from insulting, cursing, declaring others as disbelievers (takfir), and accusing one another; 8- Sincerity, good intention, tolerance, and observing the etiquette of dialogue in the context of understanding, exchange of views, and scientific discussions (وَ جادِلْهُمْ بِالَّتِي هِيَ أَحْسَنُ) (An-Nahl/125); 9- Continuous communication among the scholars of Islamic schools of thought through holding scientific and research meetings and seminars in a free and sincere atmosphere, and submitting to correct and strong logic; 10- Comparing and applying the points of commonality and difference between the schools of the Caliphs and the Ahl al-Bayt, peace be upon them; 11- Avoiding the transmission of weak narrations, Isra'iliyyat, and rare or divisive sayings; 12- Refraining from issuing any kind of divisive fatwa; 13- Transmitting narrations from each other's books of hadith; 14- Paying attention to the fact that difference in jurisprudential matters is a natural and desirable matter, and exists to varying degrees among all schools; 15- Paying attention to the core and spirit of religion and avoiding formalism and superficiality; 16- Fighting ignorance, unawareness, and backwardness, and striving to conquer the peaks of various sciences and arts; 17- Following the pioneers of rapprochement and the callers to Islamic unity, such as Sayyid Jamal al-Din al-Afghani, Sheikh Muhammad Abduh, Sayyid Abd al-Husayn Sharaf al-Din, Imam Khomeini, Sheikh Mahmoud Shaltut, etc.
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