Respecting differences

by Zafar Bangash June, 2013

The tendency among some Muslims to insist that their particular understanding of Islam is the only correct way has caused numerous problems. These are compounded by rigidity leading to unnecessary conflict when Muslims should be tolerant of different approaches. Every Muslim sincerely and consciously commits to the One God — Allah (swt) — the Prophet Muhammad (pbuh) as the last and final messenger for all humanity, and the Qur’an as the revealed word of Allah (swt) to guide humanity till eternity. Problems arise in the Muslims’ selective understanding and application of Qur’anic teachings and the role of the noble Messenger (pbuh) in their lives. This is further complicated by some Muslims’ insistence that their particular understanding is the only legitimate way to interpret and implement Islam in real life. When such attitudes harden into fanaticism, it leads to disunity among Muslims and divisions in the Ummah. Many different approaches can be identified but the most serious differences exist among those Muslims that are striving to establish Islamic states in their societies. Is there only one way to achieve this? Often adherents of different approaches seem to think theirs is the only correct way and all others are wrong. Our readers know where we stand. Our position is clear from our writings in this magazine as well as from our other works such as the tafsir of the noble Qur’an by Imam Muhammad al-Asi or the books we have produced on the Sirah of the noble Messenger (pbuh). But we also take the position that no matter how strongly we may disagree with other Muslims’ point of view we do not exclude them from the fold of Islam or from adding their views to the larger ferment of Islamic ideas. Denouncing other Muslims as kafirs has regrettably become fashionable among some groups (the takfiris). They go further: based on such denunciation, they think it is permissible to kill the Muslims so identified. Such behavior has no sanction in the Qur’an or the Sunnah and the Sirah of the noble Messenger (pbuh). There are a few conditions in which killing others (anyone) is permitted: three of these include engagement on the battlefield, treason, and the murder of an innocent person. In the latter case, the Qur’an stresses forgiveness over revenge. So how did Muslims end up with this strange takfiri ideology that is spreading like a virus in the Ummah? A closely related phenomenon is that of sectarianism. It is used to create hatred against a targeted group of Muslims to justify acts of violence against them — including killing them. Muslims would do well to identify the forces that are pushing them toward sectarian warfare: imperialism and Zionism. True, different sects have always existed among Muslims but their differences never took on the virulent form it has taken on today. Whose interest does it serve for Muslims to fight each other? Let us be blunt: some Muslims that call themselves Sunnis are busy instigating hatred against other Muslims that carry the Shi‘i label. This is most clearly visible in places like Syria, Iraq, Lebanon and Bahrain. The launch of this campaign can be traced to the success of the Islamic Revolution in Iran, a Shi‘i majority country, in 1979. Iran’s success exposed the fraudulent claims of the puppet Arabian regimes to being Islamic. The only way they could undermine Islamic Iran was by playing up the sectarian card. Regrettably, some Sunni ‘ulama including those that have built a reputation for learning have also joined this campaign. Changes in Iran, Iraq and Lebanon have led them to describe these as the “Shi‘i project.” When a tyrant like Saddam Husain was in power in Iraq, many of these ‘ulama remained silent. Today, they seem to have fallen for the lure of comfortable living under the patronage of petro-rulers and joined their vicious sectarian game. Instead of urging Muslims to confront imperialism and Zionism and their local agents in the Muslim world, they are busy pushing Muslims into the flames of sectarianism. We have no doubt that committed Muslims will ultimately triumph over the imperialists, Zionists and their munafiq agents in the Muslim world, as promised by Allah (swt) in the noble Qur’an (47:07, 61:13), but before that victory is achieved, Muslims would have paid a terrible price in life and blood. Committed Muslims have an obligation to properly understand the global reality and take the necessary steps to guard against all such schemes aimed at dividing them. Such divisions only serve the agenda of a more and more desperate West, whose policies have failed. Leading Muslim institutions, such as al-Azhar in Egypt, have a responsibility to come out clearly against such attempts at creating divisions and work for social and religious harmony among Muslims. Al-Azhar has a rich history of working to bring Muslims together. The legacy of Shaykh Mahmoud Shaltut needs to be revived and built on. Now is the time to do it. Zafar Bangash is Director of the Institute of Contemporary Islamic Thought

Al Azhar Verdict on the Shia

What follows is the Fatwa (religious verdict/ruling) of one of the Sunni world's most revered scholars, Shaikh Mahmood Shaltoot with regard to the Shia. Shaikh Shaltoot was the head of the renowned al-Azhar Theological school in Egypt, one of the main centers of Sunni scholarship in the world. It should be of interest to know that a few decades ago, a group of Sunni and Shia scholars formed a center at al-Azhar by the name of "Dar al-Taqreeb al-Madhahib al-Islamiyyah" which translates into "Center for bringing together the various Islamic schools of thought". The aim of the effort, as the name of the center indicates, was to bridge the gap between the various schools of thought, and bring about a mutual respect, understanding and appreciation of each school's contributions to the development of Islamic Jurisprudence, among the scholars of the different schools, so that they may in turn guide their followers toward the ultimate goal of unity, and of clinging to one rope, as the well-known Quranic verse, "Hold fast to the Rope of Allah and do not diverge" clearly demands of Muslims.

This massive effort finally bore its major fruit when Shaikh Shaltoot made the declaration whose translation is appended below. It should be made unequivocally clear as well, that al-Azhar's official position, vis a vis the propriety of following any of the Madhaahib, including the Shi'ite Imami school, has remained unchanged since Shaikh Shaltoot's declaration.

Some people who follow pseudo-scholars in Hijaz may beg to differ; that notwithstanding, what you see below is the view held by the overwhelming majority of Sunni scholars, and not just those at al-Azhar. Let it be known to those who strive to divide us, that their efforts are but in vain.

For the readership's reference the phrase "al-Shia al-Imamiyyah al-Ithna 'Ashariyyah" means the Twelver Imami Shi'ite School of thought which comprises the overwhelming majority of Shi'ites today. The phrase "Twelver Shi'ites" is used interchangeably with "Ja'fari Shi'ites" and "Imami Shi'ites" in various literature. They are merely different names for the same school of thought.

"al-Shia al-Zaidiyyah" are a minority among the Shi'ites, concentrated mainly in Yemen located in the Eastern part of Arabian peninsula. For a more detailed description of the Zaidis vs. the Twelver Shi'ites, please refer to the book, "Shi'ite Islam" written by the great Shi'ite scholar, Allamah Tabataba'i, and translated by Seyyed Hossein Nasr, and published by the State University of New York Press (SUNY).

And as for Shaikh Shaltoot's declaration ...

Head Office of al-Azhar University: IN THE NAME OF ALLAH, THE BENEFICENT, THE MERCIFUL Text of the Verdict (Fatwa) Issued by His Excellency Shaikh al-Akbar Mahmood Shaltoot, Head of the al-Azhar University, on Permissibility of Following "al-Shia al-Imamiyyah" School of Thought
His Excellency was asked:

Some believe that, for a Muslim to have religiously correct worship and dealing, it is necessary to follow one of the four known schools of thought, whereas, "al-Shia al-Imamiyyah" school of thought is not one of them nor "al-Shia al-Zaidiyyah." Do your Excellency agree with this opinion, and prohibit following "al-Shia al-Imamiyyah al-Ithna Ashariyyah" school of thought, for example?
His Excellency replied:

1) Islam does not require a Muslim to follow a particular Madh'hab (school of thought). Rather, we say: every Muslim has the right to follow one of the schools of thought which has been correctly narrated and its verdicts have been compiled in its books. And, everyone who is following such Madhahib [schools of thought] can transfer to another school, and there shall be no crime on him for doing so.

2) The Ja'fari school of thought, which is also known as "al-Shia al- Imamiyyah al-Ithna Ashariyyah" (i.e., The Twelver Imami Shi'ites) is a school of thought that is religiously correct to follow in worship as are other Sunni schools of thought.

Muslims must know this, and ought to refrain from unjust prejudice to any particular school of thought, since the religion of Allah and His Divine Law (Shari'ah) was never restricted to a particular school of thought. Their jurists (Mujtahidoon) are accepted by Almighty Allah, and it is permissible to the "non-Mujtahid" to follow them and to accord with their teaching whether in worship (Ibadaat) or transactions (Mu'amilaat).

Signed,
Mahmood Shaltoot.

The above Fatwa was announced on July 6, 1959 from the Head of al-Azhar University, and was subsequently published in many publications in the middle east which include, but are not limited to:
al-Sha'ab newspaper (Egypt), issue of July 7, 1959.
al-Kifah newspaper (Lebanon), issue of July 8, 1959.

The above segment can also be found in the book "Inquiries about Islam", by Muhammad Jawad Chirri, Director of the Islamic Center of America, 1986 Detroit, Michigan.