Editorial

Historically, there have been few efforts among Muslims to address and reform the ways in which the different Muslim sects, particularly Shias and Sunnis, consider and relate to each other. In part, this is because the tradition of ijtihad has been largely lost and Islamic thought has fallen prey to stagnation and rigid taqlid or blind conformity to past precedent. Had Muslim scholars cared to revisit much of their inherited intellectual tradition, we would have been spared some of the horrors of intra-Muslim, particularly Shia-Sunni, rivalries and conflicts.

In its origins, the Shia-Sunni split was a product of a particular political context, which should have been addressed and solved. However, this did not happen, and these differences were magnified by taking on a religious colour.

Today, a fairly large number of socially conscious Shias and Sunnis are seriously interested in promoting dialogue and understanding. Initiative is more pressing from the Shia side. The Iranian Government has even set up a special organization, called ‘Al-Majma al-Alami Li’t Taqrib Bayn al-Mazahib al-Islamiya’, for the purpose. There is no matching response from any government in Sunni countries.

The only sensible way to approach the question of Shia-Sunni relations and to improve them is through dialogue. Such dialogue must be predicated on both groups working with each other on issues on which they agree and on discussion with regard to issues on which they differ. The dialogue, it must be recognized, is indispensable for the project of wider Muslim unity, solidarity and ecumenism. Throughout the centuries, this dialogue has been almost wholly neglected. It is necessary, therefore, to take up the dialogue not just as a political necessity but also as a religious imperative. Both Shias and Sunnis believe in the same Quran, which exhorts believers to hold fast to the rope of God and not to split into sects. It is precisely because of the absence of such a dialogue that imperialist forces inimical to Muslims and Islam have taken advantage of these sectarian differences to weaken both of them. It is intriguing in this regard to note that while today various Islamic groups are talking so much about inter-religious dialogue—something that, of course, is very welcome—they continue to completely ignore the pressing need for intra-Muslim sectarian dialogue.
It is urgent that socially conscious Shia and Sunni ulema seriously take up the issue of Shia-Sunni dialogue. In this they must be inspired by a genuine concern for the other. They must seek to understand each other, desist from heated polemics, and stop thinking that dialogue can only happen when the supposedly rival party gives up the views that the other party does not agree with. Obviously, no dialogue can at all happen if this is the case. It is also imperative that Shias and Sunnis refrain from promoting hate-driven propaganda against each other. Instead of seeking to discuss their differences in a serious and academic manner, often these are brought out into the streets by rabble-rousers who have a vested interest in stirring Shia-Sunni strife. Its horrendous repercussions can be seen in Pakistan.

While talking about Shia-Sunni ecumenism, one must also raise the question about the possibility of Sunnis accepting the Shia Jafari school of Islamic jurisprudence or fiqh as a legitimate one, a fifth school in addition to the existing four schools followed by most Sunnis. The Jamia Al-Azhar recognizes the Jafari school, in addition to the Ibadi and Zaidi schools, as legitimately Islamic. Half a century or so ago, Shaikh Mahmud Shaltut, rector of Al-Azhar, had even advocated the inclusion of the Jafari school in the madrasa’s curriculum. Unfortunately, no such efforts have been made in the madrasas of South Asia.

‘Ordinary’ Shias and Sunnis must also seek to work together on common issues at the social level. They should participate and work on common issues and in common organisations. As of now, unfortunately, in India there is just one notable Muslim organization that has a mixed Shia-Sunni membership, i.e., the All-India Muslim Personal Law Board.

In other words, Shia-Sunni dialogue needs to proceed on two broad fronts: at the level of socially conscious and broad-minded ulema of both groups, as well as the level of ‘ordinary’ Shias and Sunnis. This sort of effort at promoting intra-Muslim dialogue must also go along with moves to promote dialogue between Muslims and people of other faiths.