The analyses stretch from seventeenth century and link their encounter with the European colonial modernity in the nineteenth century. The third part of the book takes an epistemic shift in narration. The author drifts away from doctrinal point of view and focuses on the anesthetic manifestation of faith. This manifestation of faith did not consequently augur well with the Shia’s unity. The author contends that the faith led to the division of Shia consciousness.—a politics of despair on one side and an aesthetic of formal emancipation on the other.
The split up of Shi’ism is viewed as the most tragic experience in modernity. The "politics of despair” as termed by the author went through a crescendo thus magnifying the political rift in Shi’ism. The historical revolution of Shi’ism has been consequently attributed to the growth and development of Islam. The author further evaluates the process Shi’ism as a complex attribute and practice that contingently affected Shia people. The outline of the thesis evaluates Shi’ism as twofold occasion; a festive season of celebration and a furious ritual stemming from murderous myths.
In as much as the ritual is commonly associated with celebrations, the author unearths the deadly and tragic components. According to Debashi (2011) the combined effect of a “deferred obedience and infanticide (as opposed to patricide) has cast Shi’ism into a state of permanent deferral, a deferred future, guilt-driven not for having killed the father but for having murdered the son, which has in political terms caused a state of permanent revolutionary defiance. Debashi (2011) evaluates the combined effect of a “deferred obedience” and infanticide has cast Shi’ism into a state of permanent deferral, the charismatic condition of their infallible imams has made that deferral normatively combustible and politically explosive.
In this regard, Shi’ism has been presented as the shadow of Islam. This analysis detriment the great affirmation of Shi’is into the entire world and also affects their inherent beliefs in victory of Shiasm. Debashi (2011) +argues that Shi’ism is the deferred Shadow of Islam supplementing Sunnism as the triumphant doubt of Islam, eventually the compliant Sunni protests too much, denying the return of its own repressed as Shi’ism. While the author presents Shi’ism as the shadow of Islam, the book relates the two throughout its course.
As a matter of fact, Islam becomes the "hidden hole" in the soul of Shi’ism that helps to sustain the ideals and beliefs of this religion. The author drifts away from historical perspective Shi’ism to a theoretical framework in the latter stages. Debashi (2011) further evaluates a normative dislocation that occurs in Shi’ism via a schizophrenic split between its politics and its aesthetics. The theoretical analysis presents a new quest for public recognition and public space that does not augur well with the spirit of unity.
This is because there was enormous pressure due to the denial of their quest for public recognition and public space of Shi’ism. “The epic story of the Shia-Sunni split in Islam.” AFTER THE PROPHET By Leslie Hazleton The battle for Prophet Muhammad's succession underscores the foundation of the narrative presented by Hazleton’s book. The battle for succession was inherently between two parties; the family of the prophet's favorite wife (Aisha) and the supporters of his son in law (Ali).
The author depicts and describes the ailments of Prophet Muhammad and how it consequently affected his family and followers. According to her writing, Hazleton (2009) “Yet it is also an altogether human scene. Everyone so concerned, everyone crowded around, trying to protect Muhammad from the importuning of others, to ease life for a mortally ill man. They were all, it seemed, doing their best. But as their voices rose in debate over the pros and cons of calling for pen and paper, the terrible sensitivity to noise overtook Muhammad again.
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