First of all, two important terms should be taken into consideration concurrently and neither of them should be sacrificed for the sake of the other. One of them is the need to maintain unity and uniformity of the Islamic Ummah and the other, safeguarding the entity of Islam. Never should the need of unity or union be taken to be the primary goal and target while overlooking the realities of Islam and considering them to be of secondary importance. Therefore speaking the truth and truthfulness is the basic principle. However, what has been fermenting animosity and hatred among Muslims can be summarized as follows:
1- Discarding the teachings of Islam and the Holy Qur’an and the experts for these two things. 2- Relying upon people who have distorted the teachings of Qur’an and traditions of the impeccable religious leaders. 3- Baseless and illogical fanaticism and obstinacy. 4- Tribalism and racism. 5 Earthly lusts and being attracted to evil tendencies like: love for power, fame and wealth. 6- Divisive policies of the super powers with the aim of dominating Muslims, usurping their economic resources and draining their brain.
It is worth mentioning here that most of the above cases can be solved in the shade and shadow of unity that is based on monotheism and prophethood. But first, we must be well versed with the meaning of unity.
Unity here means that while preserving our untainted and indisputable faith, we must have a collective stand and be steadfast in confronting our common enemies and never should we be negligent of their threat. This does not mean that we should avoid engaging in contractive (constructive) academic dialogue, void of fanaticism, with the ultimate aim of knowing the truth in our mind. In other words, it can be said that unity is the preparation of the ground to boost oneness and uniformity of interests and goals, among people who believe in one God, a Prophet whose name is Muhammad (SAW) and a book called The Holy Qur’an. Their ultimate goal is to bring salvation to mankind and bring them nearer to their creator Allah. Imam Khomeini (RA) elegantly says: “Unity of word can be achieved under the banner of tauhid.”
Muhammad Ashur, the Deputy-Chancellor of al–Azhar University in Egypt and the Chairman of the Committee on Dialogue among Islamic Schools of Thought, while commenting strongly and logically on Islamic unity says, ‘the thought of proximity among Islamic Schools of Thought does not mean that these schools should be made to be one. Neither does it mean that the followers of the schools should negate them and adopt new ones. In actual fact, this is distorting the meaning of Proximity. Proximity should be advocated on the basis of scientific debate so as to enable this important weapon to prevail over baseless superstitions. In scientific and academic debates, scholars of each and every school of thought must exchange their knowledge with their counterparts to enable them learn, know, say and get good results in a tranquil and quiet atmosphere.
Factors that Bring About Islamic Unity
Bearing in mind the aforementioned facts, we now cite here some important books that have had an impact in bringing about Islamic unity:
1- The Holy Qur’an
This encompassing and perfect holy book with the three categories of morals, faith and law has always carried on its shoulders the banner of salvation and guidance for mankind. It has preached to them that if Muslims gather under the shade of this banner, they will be guaranteed the happiness of this earth and the hereafter. There are many verses in the Holy Qur’an that insist on the harmonious co-existence among Muslim and the followers of other denominations. Although the word ‘unity’ has not been directly used in this holy book, but other terms have been used to connote this meaning. Some of the verses are as follows:
First Verse: And remember Allah’s Blessing upon you when you were enemies, then He brought your hearts together. So you became brothers with His blessing. The divine method is such that on the one hand, God calls upon His servants to follow the path of eternal happiness, knowledge and action and on the other, warns against ignorance, naivety, blind imitation, divisive behavior and enmity. Enmity had taken root among Arabs as a result of tribal fanaticism but with the advent of Islam, that was a thing of the past. It elaborated the purpose of the creation of man and the need for him to seek nearness his creator. It considered the earthly life to be but a means to a better heavenly one. It urged them to co-exist harmoniously as brothers and equals, just as did the Aus and Khazraj tribes who were able to sign peace treaty and live together cordially by the grace of Islam, after years of enmity between them.
Second Verse: And hold Fast, all together, to Allah’s Cord, and do not be divided (into sects).
The Holy Prophet has said: ‘Islam is a means whose one end is in God’s hands and the other in yours; hold fast to it so that you won’t be led astray neither will you lead others astray.’ It has been narrated in other traditions that the divine string or rope is that very Book of Allah that has been extended from the heavens to the earth. It has also been narrated from the Prophet (SAW) that the divine rope is his progeny (peace be upon them) whom people have been ordered to obey and follow. We conclude from the two words ‘all together’ and ‘do not be divided’ that, just as Qur’anic verses orders an individual to hold fast and cling to the strong string of the divine Book and Prophetic traditions, the same applies to collective Islamic Society. Had the Islamic Ummah and Muslims world over acted on this one verse, they would have displayed the greatest force and Islamic unity ever witnessed in the world.
Third Verse: Do not be like those who became divided and differed after manifest signs had come to them. For such there will be a great punishment. The meaning of ‘difference’ here is being apart in terms of faith. ‘Division’ has preceded ‘difference’ in the verse due to the fact that it lays ground for the latter. This is due to the fact that, the more people come close together in a society and have cordial relations, the more their faiths come closer and unify. However, if they stay far apart, like it or not, that wide gap between them, ushers in differences and wipes away unity among them.
Verse 213 of Chapter Baqarah regards differences to be the worst type of oppression that divides people. Therefore, the best way of avoiding differences and fostering unity among Muslims is to hold fast and rely on clear proofs.
Fourth Verse: The faithful are indeed brothers.
Fifth Verse: And Obey Allah and His Apostle, and do not dispute; or you will lose heart and your power will be gone.
Certainly, aimless quarreling, arguing and bickering in an ignorant atmosphere does not bring good results but division, separation, fanaticism and grudge. The Holy Qur’an regards any debate that leads to division to be indecent and the one that leads to unity to be decent and befitting.
Sixth Verse: Indeed this community (nation) of yours in one community, and I am your Lord. So worship Me.
A nation is any group or society that is tied together with one destiny or goal. The verse encompasses all mankind in all ages and generations who have one God and one ultimate destiny, thus the Hereafter. Other verses of the Holy Qur’an like Aal Imran: 152, Nisaa: 71, An’am: 159, Tauba: 36 An’biyaa 92, Mu’minun 52, Rum: 31 and 32 and Swaf: 4 also emphasize the need to foster unity and solidarity among people. However in all of these verses, the intension is not to overlook and cover-up the truth. Besides stressing on unity among Muslims, Qur’an also advises them to promote unity with the followers of other religions: Say, ‘O People of the Book! Come to a word common between us and you, that we will worship no one but Allah, and that we will not ascribe any partner to Him and that we will not take each other as lords besides Allah.’
The above verse points out the common faith between Muslims and the People of the Book, thus monotheism and the oneness of God, and states that this faith can bring about the unity of different religions.
2- Prophethood of the Holy Prophet (SAW)
The other issue, on which the unity of Shia and Sunni sects stands, is the prophethood of the Holy Prophet (SAW) who has been referred to by Allah as “Mercy to all the nations.” He has also introduced him as the banner-bearer of peace and friendship between Muslims and other nations of the world. For a period of 23 years the Prophet (SAW) was the real manifestation of the struggle for brotherliness and equality and the fight against racial discrimination and colonization. He is the unambiguous manifestation of the verse: Is He who guides to the truth worthier to be followed, or he who guides not unless he is (himself) guided?
In the early days of his prophethood, the Prophet wrote many letters to prominent kings and rulers of the time explaining to them the similarities between Muslims and the people of their respective countries. And after talking of friendship and unity, he elaborated on the truthfulness and righteousness of Islam. He also cultivated and encouraged the signing of brotherhood and friendship accords among Muslims, thus practically dismantling the ugly face of disputes and bickering in the Muslim society.
2- Relying on the Personality of Imam Ali (AS)
The Shia and Sunni can get good results and boost understanding in their midst by choosing to study in detail the personality of Imam Ali (AS). This is the personality whom Bin Abil Hadeed refers to when he says: ‘what should we say of a person who preceded others in guidance, belief and worshiped God at the times when all other people were worshiping stone?!’
Imam Ali (AS) himself says in the fifth speech of Nahjul Balaghah that Muslim unity brings about development, blossoming, blessing, power and dignity. He on numerous occasions called for the enhancement of Muslim unity. Shiite and Sunni Muslims unanimously believe that a number of verses including those that talk about the earnest prayer, the night the Prophet migrated to Madina, purity, love and mastership were revealed in the honor of Imam Ali (AS), the standard bearer of science, piety and who was raised in the school of thought of the Holy Prophet (SAW). Paying special attention to this personality can definitely be taken to be an important yardstick in nurturing unity among Muslims.
4- Scientific Dialogue, Basis for Unity
The presence of people who do not want to see Muslims, with their different groupings and sects, live together harmoniously under the one umbrella of tauheed and prophethood, make the responsibilities of Muslim scholars even heavier. A glance by the followers of any sect at the common points that exist among them enhances inter-group cooperation for the sake of co-existence in international community. Furthermore, scrutinizing scientifically the divergent points based on two important sources of law among Muslims, the Qur’an and Prophetic narrations, stimulates seriousness and sustained effort towards scientific research. This fact also enables Muslims to acquire the truth and learn how to accommodate and express others’ views. Putting into consideration these two important topics, we should prepare the Muslim society and the masses at large, to tend unity towards achieving the common goals like: unity in confronting enemies, fighting divisive tendencies, fostering scientific, industrial and cultural development as well as equality and brotherliness.
On the other hand, scholars and thinkers of different schools of thought should expand the field of scientific and research debates in the shadow of unity and calmness. This is because such an environment has in the past brought incredible and encouraging results and we still witness them. For example, it was this environment that influenced the prominent scholar and Chancellor of al-Azhar University in Egypt, Shikh Muhammad Shaltut, and made him to embark on deep research on Shiite faith, ultimately encouraging him to give the famous fatwa which reads in part as follows: “The Ja’fari sect famously known as the Twelve Imam Shia Sect, is a sect whose following is legally allowed, just like is the case with any other Sunni sect. Therefore, it is advisable for Muslims to know it better and do away with baseless fanaticism concerning certain sects.”
No doubt Muhammad Shaltut’s fatwa was given on the basis of research and in an environment of unity. This is what made prominent scholars of different Islamic groups like Dr. Muhammad Fahham, Sheikh Muhammad Ghazali, Abd ar-Rahman Najjar-Chairman of the Board of Trustees of Cairo Mosque, Professor Ahmad Bek, Professor Sheikh Shaltut and Abu Zahra, Professor Mahmoud Sartawi-one of the muftis of Jordan and Dr. Hamid Hanafi Dawoud-lecturer of Arabic literature in Cairo University to support his fatwa. They lamented that the current problems plaguing the Muslim World was as a result of their disunity and believed that the implementation of the fatwa would lead to the resolving of the problems, bring progress and co-ordination to Muslims.
Last Word
Over the past centuries, Muslims have been made to lag behind other nations and governments by their own sectarian differences. Before the American continent was discovered and Europeans lived under feudal governments, Muslims had already made huge progress in scientific, industrial, cultural and social justice fields. Unfortunately, the enemy used the weapon of division against Muslims and was able to pit them against one another along sectarian lines. The enemy’s plots against Muslims did not stop there but continued until the formation of the lost Wahabi group by Muhammad bin Abdul Wahhab. Soon after its formation, this dangerous group committed despicable atrocities and aggression against Shiites and Sunnis alike. On the day of Eid-e-Ghadir 1216 (Iranian Calender), the group mowed down mercilessly more than 5000 innocent people in the town of Karbala in Iraq. The enemy also formed and helped the spread of the fake Bahai sect under the leadership of Muhammad Ali Bab, introducing him as the Imam of the Time for Shiites.
All these issues make heavier the burden of Muslim scholars and researchers in carrying out their responsibilities. It reminds them that they should always preach unity and co-operation among Muslims and fight against the wrong and baseless approaches used by fanatics in society to the detriment of Islam. For Instance, unfortunately, some Sunni brothers hold marriage receptions on Ashura Day, which coincides with the anniversary of the martyrdom of Imam Hussein (AS). On the other hand, some Shiites who hold special ceremonies famously known as Eid-e-Zahra (AS) to show their love for her, use abusive and disrespectful language against Sunni leaders. It is clear that these amateur methods lead to division, hatred and hostility among Muslims to the delight of the opportunistic enemy.
References:
1- Islamic World, Challenges and Solutions, papers and articles presented to the Twelfth Islamic Unity Conference, 1379
2- Swahife-ye- Nour, Imam Khomein, vol.1 pg.120
3- Review of Proximity Thought, Eskandary, pg.32
4- Aali Imran:103
5- Dhariyaat:56
6- Aali Imran:103
7- Durr al-Manthur, Suyuti, under verse 103, Aali Imran
8- Tafsir Ayashi, under verse 103, Aali Imran
9- Tafsir Mizaan, Allama Tabatabai, vol.3 pg.602
10- Aali Imran 105
11- Tafsir Mizaan, vol.3 pg.608
12- Hujuraat:10
13- Anfaal:46
14- Nahl:125; Ankabut:46
15- Anbiyaa:92
16- ‘Mufradaat Raghib, under topic ‘Nation’
17- Tafsir Nemuneh, Makarim Shirazi, vol.13 pg.497
18- Aali Imran:64
19- Tafsir Nemuneh, Makrim Shirazi vol.2 pg.450
20- Yunus:35
21- Makatib Rasul, vol.1 pg.97
22- Shereh Ibn Abil Hadeed, vol.3 pg.210
23- Aali Imran:6, Musnad Ahmad vol.1 pg.185
24- Baqarah:207,Mustadrak ala as-Swahihein, vol.3 pg.4
25- Ahzab:33, Swahih Muslim, vol.2 pg.331
26- Shura:23 Durr al-Manthur, Suyuti vol.2 pg.239
27- Maida:55, vol.2 pg.239
28- The source of differences between Shiites and Sunnis in interpreting Qur’anic verses can be traced to sunna and narrations. Scholars can study the chain of recipients and texts of the narrations away from fanaticism and ego-centrism to achieve the realities of Qur’an and Sunna.
29- Islamuna, Rafi’ pg.59, quoting Ghadir Shanasi, Ali Asghar Rezwani, pg.18
30- Fi Sabil Wahdatil Islamiya pg.64
31- Difa’ anil Aqida wa Sharia pg. 257a
32- Fi Sabil Wahdatil Islamiya pg.66
33- Taarikhul Madhahibil Islamiya pg.39
34- Risalatu Thaqalain magazine. vol.2, first year,1413, pg.252
35- Ghadir Shanasi, Ali Asghar Rezwani, pg.10-30
36- Ain Wahabiyat, Ja’far Subhani, pg.29
37- Hambastegi
source : http://abna.ir
