Perhaps interest in this topic is justified and timely; because the Shiite conscience wonders about what the future holds for it, especially after the many dangers and developments, and the conditions in which the Shiite has lived in general. In order to contribute to understanding this matter, I will attempt to record some standpoints.

1- The Shiite’s ability to employ Shiite history as data to anticipate the future. The relationship between history and accumulated culture, and it branches from it a philosophy of history that differs in its interpretation of major events and in analyzing crises.
In this context, I say that this opportunity constitutes for many nations their most important mission to build a better future than the present, by shedding light on the bright aspects of history and investing it in order to activate energies and capabilities, toward a state of empowerment, through their ability to extrapolate in any era, how possibilities of reaching the future have been opened.

It seems that the successful Shiite history is the history of struggle and awareness that reflects the true movement of the Shiite, and expresses the Shiite conscience. Therefore, it is not sufficient for us merely to begin by rewriting the true history of the Shiite, and to go beyond the effects of historical distortion, and to transform it into a motive to create a new environment and new frameworks with a dynamic for thinking, and it is necessary to arrange priorities and to restore wisdom. From here comes the importance of reading history, because the Shiite experience has provided this nation with an intellectual and doctrinal awareness that requires recognizing the desired opportunities and the valid means for advancement, and the clarity of the topic of the political future of the Shiite requires knowledge of the requirements of Shiite emergence.

First: Requirements of the Shiite

1- Requirements of changing the unjust historical equation that oppressed the Shiite throughout their multiple eras.
2- Requirements of attaining Shiite rights as complete citizens, not followers of others, and upon them and on the brothers at all levels. And this requirement perhaps turns into an urgent strategic goal, to create a dignified life for the Shiite, and to build a solid homeland; clarifying in it the goals that the Shiite all perceive, and realizing the paths of access to it, so the issue of citizenship becomes a necessary strategic issue that they adhere to.

3- Reconsideration of studying the Shiite reality in the entire world, and the problems of that reality, with the multiplicity of their situations and problems, their countries and lands, and understanding them as an entry toward reading them within their civilizational perception;
So the situation of the Shiite differs from the situation of the Shiite of Bahrain, and differs from the situation of the Shiite of Al-Ahsa, and differs from the Shiite of Pakistan… etc.
And what is required is agreement on what these Shiite communities share in the world of problems and challenges, and agreement on understanding the commonalities, and launching the Shiite collective will to solve their main problem that obstructs their progress.

4- Studying the reality of religious education for the Shiite, and the reality of civil education in their societies, and knowing what this educational pattern produces, because of their method in religious education and the adequacy of the educational reality, and the extent of its ability to discover the talents of thinkers, and the production of knowledge, and the discovery of scientific horizons; and it is necessary to address the sterility of the traditional educational method, and to propose new methodological proposals, that support creating the ability to develop thinking.
As for the reality of civil education, directing Shiite youth toward the required rare specializations has become an urgent need, and it is necessary to establish a policy of scholarships in which religious and political leaderships contribute, and to fund missions to create highly efficient cadres.

5- It is observed that Shiite political thought has an ideological intellectual nature that relies on the events of history and on sectarian beliefs, and it transforms them into a special national identity, and often what is missing are developmental programs, and the other side of the political heritage that was established by the prominent political family in the Shiite scene.

5- Shiite media (still media in its beginnings) is still developing technically and in its subject matter, and it is highly focused on points of difference with other sects, and is very interested in focusing on the educational discourse.

Opportunities of Shiite Emergence

1- The Shiite is distinguished by his historical accomplishments, rooted in the principle of ijtihad and intellectual and doctrinal effort, especially ijtihad that always forms a nucleus for intellectual and political renewal, and this supports the scientific reservoir of Shiite effort, which has exceeded a thousand years, and the outcome of a thousand years is the issuance of books, journals, arts, explanations, the sponsorship and upbringing of thousands of diligent people and senior scholars.

2- Shiite thought is characterized by deriving its principles from the biography of the Household, and in it there are dozens of documents that emphasize the values of pluralism, tolerance, dialogue, and common living, and the call with wisdom and good exhortation, and citizenship.

3- The existence of a Shiite vision issued by the greatest Shiite mujtahids with a legitimacy of a political model for a civil state, and it is the secondary message (the Nation and the Upbringing of the State), which came as a pattern not based on the model of the caliphate, known as the liberal state on the European pattern, and the secondary attempt was an attempt for the Shiite to enter the modern era, carried by the Afghan movement and its ruler Abd al-Salam, but the attempt of Muhammad Baqir al-Sadr focused on criticizing the Western thesis (liberalism) and criticizing Marxism.

Second: Paths of Shiite Emergence

1- The Shiite cultural path does not clarify a system of civil rights for the Shiite community, based on the concepts of minority and majority, and does not rely on the concepts of the state of citizenship and law.

2- The economic path has neglected the distribution of financial resources for the Shiite and ensuring them in Shiite communities.

3- The Shiite has not succeeded in the political path, which is organizing the Shiite effort to achieve Shiite goals, and thinking in a structured manner (the Shiite council).

4- The intellectual path: studying the problems of contradiction between sectarian affiliation and national affiliation.

Third: Exceeding the Philosophy of (Historical Awareness)

Philosophy had eras of flourishing over three centuries, and it ended with the death of Ibn Rushd in 598 AH.

1- It seems that building an ethical, political, and rational intellectual system requires transforming the awareness of history into an awareness of events, and an awareness of historical responsibility, and an awareness of future requirements, and restoring past attempts that produced a philosophy added to social philosophy.

2- Developing the vision of Imam al-Thani of the civil state and legitimacy to build a state of justice, law, and development.

3- Establishing training institutes for Shiite leaderships on the culture of strategies.

4- Establishing a new philosophy for Shiite education.