THE HOUSE OF ISLAMIC
UNITY-THE HOUSE OF ONE PURPOSE-THE HOUSE OF
DECLARATION OF ALLAH'S ONENESS |
SHIA
AND SUNNI INTHE SHADOW OF MONOTHEISM AND
PROPHETHOOD
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
IslamShia and Sunni Unity in the Shadow of Tauhid
(Monotheism) and Prophethood
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.
3-
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, Shiekh 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
