This is why I believe it is a good starting point...

This is why I believe it is a good starting point, since any other conversation will be fruitless, if it does not follow this trend. Our aim in these dialogues is nothing except bringing Wahhabis round to follow the ’s ( ‘a ) law. There is no doubt Wahhabis will do so once they have recognized the truth. In my discussions I have never viewed the Wahhabi interlocutor with distrust, and I never consider him as hostile, but as one in need of a doctor.

I always remember my own case when I was a Wahhabi, but became a follower of truth when I came to know it. The present book is also based on a sense of trust in Wahhabis, a presupposition quite effective in bringing the dialogue to a desired conclusion. During the twelve years of debate with Wahhabis, I have always felt an unprecedented sharpness prevailing in the discussions.

There have always been differences (of opinion) between the Shi‘ahs and Sunnis, but these have never been as extensive as the disagreements between the Shi‘ahs and Wahhabis. These disagreements have been so vehemently intensified by the advent of Muhammad ibn ‘Abd al-Wahhab, that we feel we are put in a fire of sedition by the extremist hands of Wahhabis, who became the cause of this tension which had initially been instigated by non-Muslim foreigners.

The resulting disorder, the lack of understanding and the tension within the Muslim society are, of course, all grist to the enemies’ mill. We should, therefore, base our discussions on a scientific and logical basis in order to reduce the bleak mood prevailing in the discussions and bring the barren arguments to fruition.

3.In your discussions you should try to unveil the role which the Umayyads and the Hypocrites played in creating divisions among Muslims so the interlocutors will understand how distant Wahhabis are from the thaqalayn , the two precious constituents.

Ever since I deserted Wahhabism and adhered to Ithna ‘Ashariyyah Shi‘ism, I have been doing my best to establish a correct manner for conducting discussions with the Islamic sects, and I believe that talks will not be productive unless they are based on a proper foundation. Based on the fundamentals of sociology and psychology, I have proposed a three-stage scheme that ought to be followed as it is ordered.

One of the problems arising during religious discussions is a different and even dissimilar word connotation that each of the interlocutors has in mind.

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