The possibility of unity with all its peculiarities is possible only when attention is focused towards myriad of common points found among various sects of Muslims and the meaning of unity too is nothing except to focus over these common points.
When we call anyone towards unity, it doesn’t mean that one who belongs to Shia or Sunni has to pay a goodbye to the beliefs of his own sect and forcibly has to join a third sect or create a tendency towards the belief of the addressee. Instead it is such a thing that besides there is a need of study and research, it is a divine obligation between him and the Almighty and this is not our point of discussion. However, we mean that we want to tell all Shia and Sunni Muslims and want to reiterate them that there is one common aspect and one aspect of difference found among you. In some things you are partners, you do think and act on the same lines, and in some things, that sect acts according to his own style.
The important thing is that the common aspects are more than that of points of difference i.e., all the Muslims do believe in One God, one Ka’ba, one Seal of the Prophets (S.A.W), and equally believe in practical laws of prayers, fasting, zakat, Hajj etc. We don’t’ mean that the learned personalities of Sunni should become Shias and Shias become Sunni and pay goodbye to their own belief.
However, if a Sunni Muslim or any other person has made a study and research, and whatever his belief would be, he may act according to his own research and belief, then it is a matter between him and his God. We mean that Muslims should unite with each other and may not have enmity with each other. Our target and center should be the book of Allah, the traditions of Noble Prophet and Islamic Sharia. All such things are not bad instead every realistic and moderate person who is impartial would accept it.
The Global Islamic Unity Means to Shun the Differences
The occurrence of Islamic unity with all common points is only possible when the contradictory issues amongst Muslims may not evolve the style and manner of any hostility and enmity among Muslims. Even the analysis and exchange of thoughts over differential issues should take place in a friendly and brotherly environment and also within the purview of common factors the review of differential issues should be made in the environment of unity and harmony.
By Islamic unity we don’t mean to unify the beliefs of Islamic religions. Every sect and religion has its own separate jurisprudential, rational and doctrinal status and position, which is special and safeguarded. It has its scientific, jurisprudential and rational status and position and the difference of doctrines and jurisprudence and rationale cannot be effective over the real lives of the people. By the global Islamic unity we mean shunning off the differences.
وَلا تَنَازَعُوُا فَتَفْشْلُوا 
“Do not quarrel with each other lest you fail or lose honor” 8:46
There should be no confrontation and no conflict within Muslims.
The holy Quran says:
وَاعْتَصِمُوا بِحَبْلِ اللّٰہِ جَمِیْعاً وَّلا تَفَرَّقُوا
“And hold fast to the Rope of God all together, and do not be divided among yourselves”. 3:103
Holding fast the Rope of Allah or covenant of Allah is incumbent upon all Muslims, but Quran never contends upon it only, it simply doesn’t orders us only to holdfast the covenant of God, instead asks us to holdfast it together or collectively. All of us have to perform this mission of unity and this collectiveness and unity is an obligation. Therefore, all the Muslims have altogether holdfast the covenant of God. We should perform this mission of holding fast in a right and correct way. The noble Quran says:
فَمَنْ یَّکْفُرْ بِالطَّاْغُوتِ وَیُؤمِنْ بِاللّٰہِ فَقَدِ اسْتَمْسَکَ بِالْعُروَۃِ الْوُثْقَیٰ
“So whoever disbelieves in the devil and believes in Allah, he indeed lays hold on the firmest handle which shall never break. And Allah is Hearing, Knowing”. 2: 256
This holy verse makes us to understand the meaning of ‘holding fast of the covenant of Allah’ (Hablillah). What is the meaning of holding fast the covenant of God? This goal can be achieved through belief in Allah and rejection of taghout. In different aspects of Ummah the existence of belief in Allah is found there, but the rejection of taghout is missing there, while as the rejection of taghout is necessary. Without rejection of taghout, ‘the firmest handle’ i.e. holding fast and union with God is not possible. We don’t call other countries and governments for war against America; we invite and recommend that they should not submit before America. We call for not to cooperate and coordinate with the enemies of Islam and Muslims. One among this call is that Muslims should not give any heed to their whisperings about Islamic unity and make the Ummah safe and secure by their unity.
In our opinion the most important issue of the Islamic world today is the issue of unity. If this unity would come into existence, we can achieve the scientific as well as political development.
Islamic Unity i.e., No Sectarian prejudicial Incitement amongst Muslims
The most important thing about which I would like to emphasize is ‘Islamic Unity’, about which, we have said that Islamic unity, i.e., there should be no incitement of sectarian prejudice. It means that you should not do such a thing that may evoke emotions of non-Shia Muslims against you. Others also have not to do the same against you that your sentiments would incite against them. The enemy wants this thing to happen. If Egyptian, Jordanian, Iraqi, Pakistani, Indian and Turkish Muslims would come out on the roads and may raise their slogans in the interests of Islamic republic, would it be in the interests of America, or there should be something that if Islamic Republic of Iran would raise such a voice that all these nations would remain silent and even some of them would express their opposition against it, it is obvious the enemy would support it. How all this is done? How this thing would be possible? It is very easy. They will do such a thing that my rouse and provoke the Shia and Sunni sentiments. They would make them understand that the Shia are the people who speak ill about the companions and are disrespecting your noble and gracious personalities. In this way they would try to create distance and detachment between them. They want all such things to happen. When these things have come into existence, the promoters of Shia Sunni unity were well aware about it, but why some people don’t understand? Our respected Imam (Khomeini), who was a great promoter of unity among Muslims and he was a great devotee of Infallible Imams (A.S) than others. Then why do you think high about those persons who talk non-sense about Wilayat. Therefore, you need to care more about the safety and security of unity.
If you observe that in your society someone acts against it, you should desert him and raise objection against him. These people cause loss and harm. These people bring harm to Shias and Islamic society. This is one among the important issues.
To say that initially neither there were Shia nor Sunnis - a wrong theory
Hazrat Ayatullah al-Uzma Sayyed Ali Khamenei (may Allah shower His grace upon him) while further elaborating the depth and detail of the unity, declares the existence of differences a reality and deep rooted element, advises that the subject of unity is to be viewed in a realistic approach. In the Islamic world the unity should not be considered as a denial of the views and thoughts of other religions, instead besides having a deep look over different situations, it is important that the slogan of unity and coherence is to be raised. However, some people make an error about it. When they speak about it they take it casually.
When they speak about Islamic unity they say that in the advent of Islam, neither there were Shia nor Sunnis, therefore it is useless to speak about Shia and Sunnis! No, it is not so. It is totally wrong and incorrect. The debate is not about existence of Shia and Sunnis during the advent of Islam. In short after the Noble Prophet (S.A.W) there was difference of opinion. Some people expressed their opinion about leadership (Imamate) and some people had different opinion about it. Some people opined the sources of divine decrees from one point of view and some people had some different opinion. Therefore, the difference of opinion about fundamentals and relative issues occurred among Muslims from the very beginning. If we would say that in the beginning neither there were Shia nor Sunnis, it is wrong. If such a thing is said today, in fact it would be equivalent to nullifying and annihilating the sources and jurisprudence and cultural culminations of all Islamic sects. Pointing towards a thing and to commit that it never existed at the advent of Islam, is wrong. This thing itself has a resemblance with a kind of plot.
We don’t say all these things. We mean to say that the issue of Shia and Sunni does exist. One of these sects that practices Islamic jurisprudence through the Household of the Prophet (S.A.W) is called Shia and the sect that follows practical laws other than Ahlul Bayt (A.S) are called Ahlul Sunnah brethren. However, these people too accept the Households (A.S), but they don’t think the Household of the Prophet (S.A.W) the last grip of the chain, as we believe; instead they declare them the narrators who possibly might have quoted any narration from the Noble Prophet (S.A.W) and may declare it as the standard. While as it is not our belief. We believe that the sayings of the Household of the Prophet (S.A.W) as that of God and the Noble Prophet have ordered. We consider them infallible. Now, everyone has its own standard and merit. We think that these two things which have come into existence from the first Islamic era and after the demise of Noble Prophet (S.A.W) and exist up till now, should live according to their own standard and may not have an enmity with each other.
source : hawzahnews
