TA’ĀMUL FIRAQ WA MAZĀHIB BAR ASĀS ĀMŪZIH-HĀYE QURĀN WA AHL-E BAYT (‘AlAYHIM AS-SALĀM). [ INTERACTION AMONG ISLAMIC SECTS AND SCHOOLS BASED ON THE TEACHINGS OF THE QURAN AND THE AHLUL BAYT (PBUT)]. By Mohammad Mahdi Firuzmehr. Qom, Iran: Islamic Sciences and Culture Academy. 2020. Pp. 76. Paper. 700,000 IRR.
The lifestyle in any society reflects the identity of that community, and a society can showcase the fruits of its ideology and worldview only when its way of life is shaped in accordance with its beliefs and values. For this purpose, the Quran and the conduct of the Ahlul Bayt provide a model. One critical topic that can be presented to society, utilizing the luminous teachings of the Quran and the Ahlul Bayt, is the interaction among Islamic sects and schools.
Numerous works have been written on this subject; however, this particular work is the result of the collective efforts of distinguished researchers, utilizing the enlightening teachings of the Quran and the Ahlul Bayt to elucidate the Islamic way of life.
This work is divided into five sections. The first section explains the concepts of interaction, sects, schools, and Islam. Interaction refers to the exchange of efforts or collaboration among individuals and groups, contrasting with confrontation, which denotes intolerance and conflict. Sects are the plural form of school, meaning a belief or viewpoint that individuals adopt. In theological terminology, a school is a specific way of understanding particular religious issues, especially related to Imamate, where differences arise based on interpreting logical premises or the apparent meanings of the Book of God. The plural form of sect (فرق) refers to groups that possess specific beliefs and are distinguished by them. The term “Islamic” in this work indicates that the discussion pertains to the sects and schools within Islam.
In the second section, the author outlines the goals of interaction among Islamic sects and schools, which include preserving the continuity of the moderate community, serving as a standard for others, safeguarding the essence of Islam, maintaining the grandeur and power of the Muslim community in the face of outsiders, and promoting peaceful cohabitation.
The third section presents the principles of interaction among Islamic sects and schools, focusing on fundamental aspects such as the belief in monotheism, obedience to the Prophet Muhammad, the Quran, and the Ahlul Bayt, and fostering religious brotherhood.
In the fourth section, the obstacles to this interaction among Islamic sects and schools are discussed. These obstacles include ignorance, self-interest, tribal and ethnic prejudices, insults, exclusivism, unnecessary arguments, violence, takfir (declaring others as infidels), and enmities. Ignorance manifests in various ways, including ignorance about the creation of beings and humanity, ignorance about the consequences of confrontation and animosity for the Islamic community, ignorance regarding the criteria for being a Muslim, such as having a single qibla (direction of prayer), one God and one Prophet, a singular Quran, and ignorance regarding the fundamental criterion for superiority, which is piety. This ignorance has led to divisions within the Muslim community, and if it is addressed, many of these differences could be set aside. A significant barrier is the exclusivism of sects, whereby each faction considers its doctrines and rituals as the absolute truth and regards others as false, believing that guidance, salvation, and well-being are their exclusive rights, branding others as denizens of hell and distant from happiness. Another obstacle to interaction is the presence of enemies of Islam, who fear the unity of Muslims and strive to create discord among them.
In the concluding section, the author proposes strategies for the interaction of Islamic sects and schools. These strategies include emphasizing shared religious beliefs, engaging in constructive debate, participating in one another’s religious ceremonies and social interactions, expressing empathy, showing mutual respect, and practicing taqiyya (dissimulation). Regarding the first strategy, a narration from Imam Ali is presented: anyone who stands towards our qibla, testifies to the oneness of God, accepts the prophethood of Muhammad, and consumes our sacrifices is a Muslim, and no one has superiority over another except by piety. The Quran emphasizes engaging in constructive debate with opponents and instructs that discussions with the People of the Book should be conducted in a good manner, inviting people to the truth of the faith through reasoned argument and good admonition. Islamic sects can utilize Quranic principles of debate to both reduce areas of disagreement and rectify misunderstandings, negative perceptions of one another, and enmity. Taqiyya, as derived from narrations, serves as a means for engagement with other sects and schools, embodying behavior that fosters kindness, good relations, the preservation of Muslim unity, and the prevention of animosity.
Scientific Critique
- Comprehensiveness: This work effectively explains the foundational concepts distinguishing Islamic sects and schools but may benefit from a broader scope that encompasses all Islamic groups. Comparative analysis between different sects could deepen the audience’s understanding.
- Historical Analysis: The work could include more historical and social analyses to demonstrate how the interaction or confrontation of these sects has developed over time. This could enrich the understanding of the underlying causes of conflict and convergence.
- Connection to Contemporary Society**: Given that contemporary issues and challenges are linked to religious differences, a deeper focus on current dilemmas and their impact on sect interaction could assist readers in comprehending the existence of conflicts and agreements in the present era.
Practical Critique
- Practical Approaches to Interaction: While the work mentions strategies for interaction, it would be beneficial to provide more practical examples and case studies illustrating how these strategies can be implemented. This could include successful experiences in inter-sect dialogues.
- Addressing Obstacles: An examination of the described obstacles and the provision of specific, actionable solutions to counter them is essential. For example, educational programs aimed at promoting mutual understanding and respect for diverse beliefs could be highly effective.
- Inclusivity Across Diverse Groups: Educational and cultural programs should reach all societal levels, including youth and those interested in various sects, to create a conducive environment for effective interaction among them.
