Dr. Muhammad Hussein Aboud – College of Islamic Sciences – University of Karbala
The observer of the history of the Imami Shi’a will notice that they have faced immense injustice, exclusion, and displacement, from the days of the Umayyad state to the present day. Based on the principles of psychology and sociology, it would have been expected that the Shi’a individual’s soul would transform into a volcano, ready to erupt against their opponents and oppressors, including the tyrannical rulers and their supporters, the misguided scholars, who propagated and legitimized this oppression to divide Muslims and weaken their presence so that their kingships would stabilize. However, what happened among the followers of the Imami Shi’a, especially their scholars, was contrary to what was expected and anticipated. The Imami scholars throughout their long history have strived to mend the rift and heal the wound left by the oppression of the tyrannical rulers from the Umayyads, the Abbasids, and those who followed their path.
Here, the issue of Islamic unity and the way to unify the word and unite the ranks has been one of the doctrinal and jurisprudential priorities for scholars and jurists of the Imami sect, both in the past and present. This is in compliance with the guidance of the pure Imams (peace be upon them), who sought to organize the social relations between their followers on one hand, and with followers of other Islamic sects on the other, aiming to spread the culture of affection and love among the Muslim community. Imam Sadiq (peace be upon him) said: “May Allah have mercy on the person who makes us beloved to the people and does not make them dislike us.” (1) He also provided a set of social ethics intended to organize relations between Imami followers and their brethren from other Islamic sects, saying: “Visit their sick, attend their funerals, and pray in their mosques.” (2) Furthermore, he said: “Whoever prays with them in the first row, it is as if he has prayed with the Messenger of Allah (peace be upon him) in the first row.” (3) These and other sayings demonstrate the Imams’ efforts to reorganize the social fabric of tolerance and rapprochement among Muslims after the tyrants sought to tear apart the social cohesion by spreading causes of division and exploiting sectarian tensions.
These unifying efforts were evident among the scholars and jurists of the Imami sect at various doctrinal and jurisprudential levels. The jurisprudential works have discussed the opinions of scholars from other Islamic sects alongside the views of Imami jurists. Additionally, the advanced levels of jurisprudential studies in seminaries have always included discussions of the opinions of all jurists. Moreover, the books of hadith and the chain of narrators in the works of Imami scholars were never without the inclusion of narrators from other sects, provided they were trustworthy and reliable in their transmission of hadith.
The Imami jurists have followed this path of unity throughout history, from the time of Sheikh al-Tusi (d. 460 AH) to the present day, calling for Islamic unity as much as possible. They have worked diligently in this direction, believing in the importance and centrality of Islamic unity in preserving the social fabric of Islam in an atmosphere of safety and security.
It was in this context that the late Ayatollah Burujerdi (may Allah have mercy on him) (292 – 1380 AH) emerged as one of the most prominent contemporary jurists. After the passing of Ayatollah Abu al-Hasan al-Isfahani, the leadership of the religious establishment passed to him, and he contributed greatly to the development of the Qom seminary. He was also instrumental in introducing the idea of rapprochement between Islamic sects, leading to the establishment of the Dar al-Taqreeb (House of Islamic Unity) in Egypt during his leadership. (4)
To clarify the scope of this research, the second section will address the concept of Islamic unity in the thought of Sayyid Muhammad Baqir al-Sadr.
As we have seen, the jurists and scholars of the Imami sect have played a pivotal role in promoting Islamic unity among Muslims. Sayyid Muhammad Baqir al-Sadr (d. 1400 AH) is considered a central figure in the continuity of the unity project, and indeed, a leader of this movement. He made the history of unity one of the subjects in the curriculum of the seminary. The outlines of his unity project were clearly expressed in his speeches, where he openly and clearly highlighted this vision, emphasizing that his existence was tied to this project and that he would dedicate his life to it. He said: “And since I realized my existence and responsibility in this Ummah, I have devoted this existence for both the Shi’a and the Sunni, as well as for the Arab and the Kurd. I defended the message that unites them all. I have not lived in my thought and being except for Islam, the way to salvation, and the goal of all.” (5)
His words reflect a profound and conscious sense of belonging to both his religion and his nation, with a deep awareness of the necessity to unify the ranks, not only between religious sects but also among different ethnic groups.
In truth, Sayyid al-Sadr (may Allah sanctify his soul) had an unparalleled sense of the importance of Islamic and human unity. He dedicated his thoughts and his entire existence to achieving this goal, despite the political challenges represented by the infidel Ba’athist regime, which was an extension of the tyrannical and oppressive governments of the Umayyads and Abbasids. These regimes used the division of Muslims and spreading hatred among them as one of their primary tools to maintain their power.
Sayyid al-Sadr (may Allah sanctify his soul) utilized his vast knowledge and experience to concentrate on the meanings of Islamic unity, employing the experiences of contemporary human societies and their attempts at unity, explaining that their unity was not genuine. He argued that the concept of unity among corrupt and fascist societies, as well as Marxist societies, was not original. Their unity was not solid because it was based on the cancellation of human values. He emphasized that religious unity stems from the heart and has historical roots. Regardless of the interests of individuals, parties, and groups, it will not be shaken, as it is based on a principle that everyone believes in. (6)
To set things straight, Sayyid al-Sadr (may Allah sanctify his soul) clarified the reality of the war between Iraq and Iran, saying: “I am with you, my Sunni brother and son, as much as I am with you, my Shi’a brother and son. I am with you both as much as you are with Islam, and as much as you carry this great torch to save Iraq from the nightmare of tyranny, humiliation, and oppression. The tyrants and their allies are trying to convince our righteous Sunni brothers that this is a Shi’a-Sunni issue to separate the Sunnis from their real struggle against the common enemy. I want to say to you—O sons of Ali and Husayn, and sons of Abu Bakr and Umar—that this battle is not between Shi’a and Sunni. The Sunni rule represented by the rightly guided caliphs was based on Islam and justice. Ali fought for it, and he fought as a soldier under the banner of the first caliph, Abu Bakr. We all fight for the banner of Islam, under the banner of Islam, regardless of its sectarian color.” (7)
Thus, the true size of the unifying message carried by Sayyid Muhammad Baqir al-Sadr (may Allah sanctify his soul) becomes clear, as he sought—early on—to expose the malicious intentions of the Saddam regime, which sought to dress the unjust war against the Islamic Republic in nationalistic terms, while concealing the sectarian motives behind it. He later confirmed the truth that “the Sunni rule, which upheld the banner of Islam, had been endorsed by Shi’a scholars half a century ago, who called for jihad to defend it, and hundreds of thousands of Shi’a gave their lives to protect the banner of Islam and the Sunni rule that was based on Islam.” (8)
In conclusion, the Islamic unity project was not merely a political project; it was a deep concern that lived in the heart of Sayyid Muhammad Baqir al-Sadr (may Allah sanctify his soul), reflecting his overwhelming desire to achieve it and to confront the malevolent plans of the enemies of Islam, whose goal was to tear apart the Islamic unity by sowing division among Muslims.
References:
- Al-Shaykh al-Saduq (d. 381 AH): Al-Hidayah, edited by Imam al-Hadi Institution, 1418 AH edition, Etimad Qom Press, p. 52.
- Ibid., p. 52.
- Al-Shaykh al-Saduq: Al-Hidayah, p. 52.
- See: Sheikh Muhammad Ali al-Ansari: The Simplified Fiqh Encyclopedia, 1st edition (1415 AH), Baqari Press, p. 571.
- Sayyid Kazim al-Haeri (contemporary): The Foundations of Jurisprudence, Report of the Research of Sayyid Muhammad Baqir al-Sadr, 1st edition (1407 AH), Center for Publishing – Islamic Media Office – Qom, p. 152.
- See: Our Message, p. 56-57.
- Sayyid Kazim al-Haeri: The Foundations of Jurisprudence, Report of the Research of Sayyid Muhammad Baqir al-Sadr – Qom, p. 152.
- Ibid, p. 152.
