Source: https://www.al-islam.org/al-taqrib/number-6-march-2010/shia-imams-and-muslim-unity-part-1-ali-aqa-nuri/shia-imams-and-muslim
Timestamp: 2019-04-23 19:53:35+00:00

Document:
1. Refer to Nida-ye Wahdat, p. 182.
2. Hajji, Guzideh-’i az yaddashtha, p. 10.
3. Sharh Chehl Hadith, p. 296.
4. Al-Mizan fi tafsir al-Qur’an, v. 2, p. 124.
5. Qur’an, 21:92; 24: 152.
6. Qur’an, 2:143; 3:10; 21:92.
7. Qur’an, 3:102-103; 49:10; 5:2.
8. Refer to Mizan al-hikmah, v. 2, p. 456; v. 3, p. 43; v. 6, p. 65; Tafsir ibn Kathir, v. 2, p. 194-195; v. 1, p. 396; al-Mizan fi tafsir al-Qur’an, v. 3, p. 374; v. 7, p. 393; Tafsir muhiT al-a’zam, v. 2, p. 374; Nahj al-balaghah, speeches Qasimah, 120 and 147.
9. Refer to Qur’an, 2:208 and 253; 3:103; 4:157.
10. Qur’an, 6;65; 5:14, 64 and 91; 2:213. For further information refer to al-Mizan fi tafsir al-Qur’an, v. 3, p. 372-375; v. 11, p. 60-65.
11. Refer to verses such as: 26:13; 3:64; and 7:46.
12. Examples of traditions in which Allah is considered the final judge are: 39:3; 22:68-69; 6:164.
14. Qur’an, 6:159; 30:31-32; 43:65; 21:37; 3:105.
15. For instance, refer to Qur’an, 49:11-12; 104:1-2; 4:112; 24:4; 6:153.
16. Al-mizan fi tafsir al-Qur’an, v. 16, p. 182.
18. Some commentators of the Qur’an have stated that the verses which condemn dividing into sects and differences, which were mentioned, are about the parties and congregations which are contradictory to religious principles—i.e., they are outside of religion. (Milad, al-Ta’addudiyyah wa al-hiwar fi al-khuTTab al-Islami, p. 127).
19. Refer to 2:213; 3:19; 45:16; 10:93.
20. al-Mizan fi tafsir al-Qur’an, v. 11, p. 60.
21. al-Mizan fi tafsir al-Qur’an, v. 7, p. 378.
23. al-Mizan fi tafsir al-Qur’an, v. 4, p. 389.
24. Ibid., v. 3, p. 369.
25. Kanz al-’ummal, v. 7, p. 557; Nahj al-fasahah, h. 1202; also refer to traditions 56, 638, 1234, 2769, 2726, 2855, and 3211.
26. Kanz al-’ummal, v. 7, p. 555.
27. For instance, refer to Ibid., p. 552-585. There are over 150 traditions from the Prophet in this reference which encourage this obligation.
28. Nahj al-fasahah, h. 2769; refer to Bihar al-anwar, v. 26, p. 67-73 for this compilation.
29. Tirmidhi, h. 2166; Nahj al-fasahah, p. 615.
30. Kanz al-’ummal, v. 1, p. 177; 182, 205-206.
31. Sahih Muslim, no. 1414.
32. Kanz al-’ummal, v. 1, p.1 42 and 155; there are many similar traditions in this book, refer to pages 140-166.
33. Bihar al-anwar, v. 71, p. 316.
34. Kanz al-’ummal, v. 1, p. 141.
35. Sahih Muslim numbers 2585 and 2586.
36. Refer to Kafi, “Kitab al-iman wa al-kufr: bab al-musafihah,” p. 179; likewise refer to Pezhuhishi dar sirah-e nabawi, p. 235.
37. A more detailed and better organized research of this issue can be found, narrated from both schools of thought in: al-Wahdah al-islamiyah fi al-ahadith al-mushtarakah, p. 73-119.
38. The internal foundations of division were the existence of an ancient conflict between the Muhajirs and the Ansar (with titles such as Makkan and Madani, northern and southern, qahTani and ‘udnani), between the Hashimites and the Umayyads, and the former enmity between the internal groups of the Ansar (the Aws and Khazraj). The external foundations of division were the evil plans of the Jews and hypocrites where they tried to cause differences amongst the Muslims.
39. Usul kafi, v. 2, “Bab al-’asabiyyah,” p. 308.
40. Sunan ibn Majah, v. 2, “Kitab al-fitan: bab al-’asabiyyah,” p. 1302, h. 3948.
41. Bukhari, v. 3 and 4, “Kitab al-masaqat,” p. 235-237; for more information refer to Majmu’eh maqalat pezhuhishi dar sirah nabawi, p. 284 onwards.

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