During the present time there is no intelligent person, in any part of the world, who does not realise the need for unity and the harm caused by discord. Today this matter has attained a paramount importance. This reality is also felt in the same way as one feels about one’s own physical conditions such as illness, health, thirst, hunger etc.

We should not forget here the indefatigable efforts and continuous struggles of the reformers as well as of the great personalities who have taken pains in this direction during recent years. They have made known this reality to the Muslims like an experienced teacher in a distinct voice, or like a proficient physician who diagnoses the ailment and prescribes the medicine and instructs the patients to take them to eradicate the serious ailment before it puts an end to their lives.

These Muslim reformers have conveyed their thoughts to the Muslims who have heard them. They have said, “The dangerous malady which has today over­taken the Muslims is the discord, and the life-saving medicine for them is the same which was useful for those who are now dead. It has been and still is the call of unity and cooperation and the discarding of all the factors of enmity, jealousy and discord.

Genuine efforts for achieving this sacred and lofty object have always been a part of the programme of the life of noble people whose inner eyes have been enlightened by the Grace of Almighty Allah and whose hearts have been made the centre of determination and sincerity for safeguarding the interest of their community.

They have always invited people of all castes and creeds to get united. The unity of those who believe in One Allah and the gathering of Muslims under the glorious standard of: La ilaha illa Allah, Muhammad ar-Rasul Allah (There is no god but Allah, Muhammad is His Prophet).

They invite people to this great comprehensive plan; this firm stand and this unbreakable link insisted upon by Allah because it is not possible for the Muslim Ummah to attain salvation except through unity and in the absence of which death and everlasting destruction will overtake them.

They are the missionaries of truth, the apostles of reality and the messengers of Allah sent to the people of this age. They infuse new life to the abandoned principles and teachings of Islam and once again they have brightened up the Hadith of the Holy Prophet of Islam which had been covered up by the dust of negligence.

It is under the auspices of these efforts and the continuous struggle that the vanguard of success has appeared and pure and fresh spirit has begun to move in the Muslims. Now they are gradually trying to understand one another.

The first ray of this reality appeared and the first seed of this thinking was sown at the city of Quds by the great conference Mo’tamar al-Islami. That day a number of people from various Muslim nations gathered there to study the important and basic problems of the Muslims and to exchange tokens of love and friendship disregarding the differences of geography, sect, descent, caste or language.

It was a gathering which had no precedent and the eyes of all the Muslims were focussed on it. It was considered to be a shaft in the eyes of the enemies who were making misleading propaganda against it. However, in spite of the apprehensions of the enemies the seed of unity was sown by the delegates in the minds and hearts of the common Muslims with the hope that one day the seedling would grow up into a tree and all would have a share of its sweet fruits.

Yet, in spite of all the melodiousness of its tunes the Muslims, as usual, remained content with words only and no positively practical steps were taken at all. We looked at the outward glamour of the things only but stayed away from the realities.

We were content with the shell but did not care for its kernel. This attitude is exactly the reverse of what our ancestors, the very active and energetic Muslims had and who took decisions and implemented them before uttering any words.

These are the attributes which others learned from us whereas we lagged behind notwithstanding the fact that we were the harbingers of this caravan. This, according to the invariable law of nature, is the result of our own doing.

“That is the system of Allah which existed before, and you will never find any change in His system” (48:23).

Our great shortcoming is that when we have said that Muslims of the world have extended the hand of friendship and unity towards one another and after having inked the pages of publications with these works, we think that the object has been achieved and that with this one sentence only we have become united and have given birth to a living and dignified nation so as to obtain a worthy position among the nations of the world! This is a gross error of our judgement1.

Resolutions and words not followed by actions will be a great set-back and we will be lagging behind day by day. Such words are like a mirage that deceives us. If the state of affairs continues to be the same, it would be impossible for the Muslims to safeguard their position and to succeed in achieving real unity and establishing their identity in the human society notwithstanding the fact that thousands of books and articles are written on the subject of Unity and the world is made to resound with the word Alliance and its synonyms and even though eloquent and beautiful speeches are delivered and mirthful verses and panegyrics are sung in its praise. These things will certainly be without any effect unless genuine effort and well-motivated campaigns coupled with the adjustment of behaviour and habits are launched.

Muslims should control their refractory passions and desires with the power of their wisdom and intellect and consider the welfare of their brethren-in-faith to be their own welfare. They should make efforts to guard the interests of others as they guard their own interests. They should efface enmity from their hearts and should look upon each other with the eyes of love and friendship and not with the eyes of hatred and grudge. They should clearly realise this reality that the dignity of everyone is related with the dignity of his brethren and all are friends and helpers of one another. Can anyone withhold assistance from his friends and helpers?

It may, however, be said with great regret that it is not easy to acquire these sublime objectives. Who would be prepared to observe with his Muslim brethren real equality, render them assistance in all matters, desire for them what he desires for himself, and consider his gain, dignity and success as of others?

In the present conditions we too, do not expect that such equality and assistance would be forthcoming. However, we should at least uphold justice with regard to our mutual rights, should cooperate with one another and should not ignore their interests.

Nevertheless, even this object will not be achieved unless the baser instincts of greed, envy, egoism and seeking supremacy over others are uprooted from the hearts of the people. These evil propensities are the source of all misfortunes. They make a chain of adversities and arrest the progress of man. The nation which is captivated by base desires are pulled down into the lowest regions of decadence and destruction and it eventually perishes.

The seed of wickedness is the very evil tendency of seeking supremacy over others. That is why it has been said that love for supremacy is the source of envy, envy generates enmity, enmity breeds discord, discord gives birth to dispersion, dispersion brings about weakness and weakness is the cause of disgrace and abjectness and which in turn brings about the decline of powers, the disappearance of blessings and annihilation of nations!

History bears testimony to this fact and we also observe that every nation that cultivates these base characteristics marches towards annihilation. The ambitions of its people fade away and their determination cools down. Discord and dispersion take the place of unity and sincerity. The blood-thirsty clutches of colonialism and exploitation squeeze their necks and their enemies overpower them easily.

However, those people whose thoughts are uniform and whose hearts are united, who lend a helping hand to one another and make haste for mutual assistance in the event of difficulties, who have no enmity in their hearts for one another, who do not avoid helping each other and who do not desist from extending sincere help in moments of emergency are such people who remain honoured, stable, safe, blessed, strong, victorious, rich and powerful during their lifetime.

Allah helps them in times of adversity, relieves them from the clutches of difficulties, favours them with honour and makes them the guides and leaders of others.

Review Of The Past

Muslims of today should carefully keep in their minds the gory past of their predecessors before the advent of Islam. They were the people who were leading a very miserable and degraded life. They had neither a leader under whose leadership they could take shelter nor the spirit of unity and alliance with which they could be comforted.

Different types of misfortunes had overtaken them and ignorance had cast its dark shadow on their thoughts. They were burning in the fire of continuous wars and savage plundering. They tore away the strings of relationship and considered bloodshed permissible.

However, we know how, with the arrival of Islam, a new leaf was turned. Under the shelter of Islam, Almighty Allah united them and strengthened the bond of their unity through belief in His Unity. The same Grace of Allah spread over their heads and sprinkled Divine blessings on them. A dignified and strong government radiated over their heads and everything belonging to them received order under its shelter. Those who were weak the day before, became rulers of the world the next day.

Those who were their rulers before became their subjects. Those who decided their fate in the past, began to carry out their orders then. Of course, they acquired this dignity by unity and brotherhood based on sincerity. They were really united. They truly accepted one another as brothers. Their interests were common and their decisions were unanimous. Every Muslim rendered maximum support and help to his brother Muslims.

However, we find that today Muslims have again reverted to the old ways and adversity has again made its appearance. The situation has taken such a turn that a Muslim gets nothing even from his nearest and dearest ones except obstruction and calumny and can expect nothing from them except sabotage so much so that the dread and terror to which he is subjected by his brother Muslims is not in any way lesser than that which he fears from the infidels and enemies. How can we hope for victory and dignity in these conditions?

It is impossible that Muslims should be favoured with prosperity without unity in their ranks, just as it is impossible that they should unite unless they help and assist one another. However, Muslims should know that they cannot achieve unity and sincerity similar to that of their ancestors only by beautiful words, animating phrases, fiery speeches and articles, proclamations and banner headlines in the newspapers.

If they think so, they are gravely mistaken. Unity is not a handful of empty words nor eloquent and rhetorical phrases; however excellent and impressive they may be. The essence of unity is the very honesty and sincerity which originates from a pure heart and is followed by sustained efforts.

Unity is a chain of noble attributes, actions, talents and natural qualities which have their roots in the depth of the soul and which have embraced the entire being of man. Unity is a moral bond and a sublime human sentiment. Unity means that the Muslims should be partners in the gains of one another and should observe the rules of justice and equity in their mutual dealings.

For instance, if in a Muslim country there are two or more Muslim sects, they should make it incumbent upon themselves to behave like two brothers who have inherited a house or property from their father and should respect one another’s rights in accordance with the canons of equity and justice notwithstanding the act that anyone of them may have intended aggression or Jealousy against the other.

Cut Off These Foul Hands

There should be no doubt about the fact that unity does not mean that one group of people should trample on the rights of other groups, and the latter group should sit silent. As it is opposed to justice, it should be told that it is creating discord.

In such an event it is necessary for others to look into its claim. If what it says is correct, they should make haste to help it. If, however, what it says is wrong, they should inform it of its mistake and convince it of the true facts.

In case it insists upon its error they should bring the reality to its notice by way of friendly advice and through contention with propriety in the same manner in which a kind friend advises another friend.

The parties concerned should not abuse or impute unjust motives to each other and thus kindle up the fire of enmity between themselves, the same fire for which both the parties will serve as fuel and as a result of which others will devour them like a rich and delicious morsel or take possession of them like a convenient booty.

Today all Muslims, even those who are deaf and dumb, are aware that in every Islamic region the dragon of western colonialism is present with an open mouth to devour that region and all that is in it.

Is the realisation of this very situation not sufficient for establishing the unity of the Muslims and for kindling up the flames of honour and courage in their hearts? Should the intensity of all those pains not invite them to become united and banish all enmities and envies from their midst? The ancients have said: ‘When adversities attack, enmities are forgotten’.

How is it possible that a Muslim should think of exercising despotic authority on brother Muslims or of exploiting them? Have they not been cooperating with one another since the time their forefathers lived in these lands?

Are all the misfortunes and adversities falling on their heads like lightning not sufficient to make them adopt the principles of equity and justice in their mutual dealings? After observing these deplorable scenes, we have nearly lost hope of achieving our sacred object and of picking the delicious fruit of unity, because we find that the words of the reformers and the well-wishers of Muslims have very little effect on their hearts.

If the speeches and addresses delivered by us in this regard (and later printed and published) are scrutinised, it will become abundantly clear that we have not lagged behind in making all possible efforts to achieve this great objective. Unfortunately, however, we find that separation and estrangement between the Muslims is on the increase as if we had preached enmity and discord among them!

Why should we not be in a state of despair when we see with our own eyes that there are people who do their utmost to sow the seeds of discord among the Muslims and not only create but also widen the gulf of disunity.

They are people like Nashashebi who has published a book entitled al-Islam al-Sahih (The True Islam) and really how deceptive and unrealistic the names sometimes are! The summary of this book and the meaning of true Islam in the eye of Nashashebi is nothing but humiliation and insult of the Ahl al-Bayt (Progeny of the Holy Prophet) namely, ‘Ali, Fatimah, Al-Hasan and Husayn (peace be on them) and the denial of all the virtues and praises mentioned of them in the Holy Qur’an and Hadith (tradition). For instance, according to his belief, the verse regarding Tatheer (purification):

“O Ahl Al-Bayt [people of the Prophet’s Progeny]! Allah intends but to remove all sorts of uncleanliness and blemish from you and to purify you with a thorough purification” (33:33).

Relates to the wives of the Holy Prophet especially A’ishah. Not only this, for according to him there is no one entitled to be called Ahl al-Bayt except A’ishah. Not only this, but he goes so far as to say that he totally excludes, with full confidence, the Holy Prophet’s daughter Fatimah from his Household.

Really, what a sublime intelligence and an unprecedented code of justice2! In the same manner, according to the belief of Nashashebi, the verses regarding Mubahila (Imprecation) and Qurba (Kin) were also not revealed with regard to the members of the Holy Prophet’s Progeny3 and all the traditions quoted from the Holy Prophet regarding their attributes are false, even if they would be available in the ‘Sihah’ of the Sunnis.4

However, Nashashebi is not alone in this field because earlier Nasuli, Hassan and others like him followed the same course. In spite of all this we hope that the present condition of the Muslims will improve and that dispersion and discord will be replaced by unity and friendship. In this state of affairs do we not have cause to despair?

Are Nashashebi and his companions, who abuse the Shi’a and the Holy Imams, not aware that this action of theirs can cause a Shi’a writer also to stand up and engage himself in a similar campaign and direct the sharp edge of his attacks towards the Orthodox Caliphs and the Sunnis and repeat the well-known Arabic proverb which means: “Your cousins, too, possess spears”. In this manner this will continue and each party will abuse the other. Will all this result in anything else?

The intellectuals on both sides should think over the matter carefully and see what the fate of the Muslims will be on such a dangerous precipice and what benefits they will derive from this business. But what is the crime of the Shi’a? Are they guilty of any sin except of their love for the Holy Progeny of the Holy Prophet?

No Need To Despair Of

Notwithstanding title conditions mentioned above there is no need to despair in view of Allah’s Grace and the special favour in which He holds His religion and law. It is possible that Allah may cause some zealous, compassionate and magnanimous people to rise out of the wise men of both the groups who may cut off the hands who are fanning the fire of differences by publishing such contaminated writings which would kill the very spirit of Islam.

It is with this hope that we have consented to the printing of this book. In our publications we have forewarned all the Muslims and have requested them to make efforts for the revival of the spirit of friendship, brotherhood and unity among different sects of the Muslims5.

It should, however, be clearly understood that the achievement of this object has two basic preconditions:

- The first condition is that the religious person desirous of discussing his.own faith, should do so in such a way that he does not hurt the feelings of others and what he says should not savour vilification and insult.

- The second condition, which should perhaps rank first in view of its importance, is that every Muslim should rear up love for all others the same thing which he desires for himself and purify his heart from the taints of envy and grudge. He should sincerely work hard for the achievement of this object and should not remain content with empty, though fascinating, words which are usually said in order to protect personal interests.

Let us make the proposition clearer. The basis of real unity and brotherhood which was introduced by Islam, or in other words, which brought Islam into being and which has been adopted by all the developed nations of the world is that every individual should consider the welfare of the society not only at par with his own welfare but above his personal welfare. It is easy to utter such words verbally but very difficult to put into practice and perhaps impossible for ourselves, the Muslims of the present age, especially so when people following the teachings of different schools of Islamic thought are viewed.

They look upon one another with fierce eyes like blood thirsty enemies and even if they occasionally express love and friendship, it is only to deceive the other and to leave him in the lurch at the time of adversity.

At times they utter hypocritical and flattering words to exploit their brethren-in-faith and unfortunately this deplorable tendency has taken such a deep root in their hearts that there is no effect of any preacher on them.

They have perhaps forgotten or pretended to forget that a dangerous enemy is waiting in ambush who wishes to destroy all of them, and sows seeds of dissension among them so that they may become deadly against each other. He has prepared his trap to ensnare the Muslims. The snare is so dangerous that it is not possible to get rid of it except by means of earnest and practical unity and alliance.

I believe that the first step which leads to attain this idea of sincere unity is to hold conferences every year or at least once in two years in which Muslim scholars from all Islamic countries should participate. They should first get familiar with one another and then exchange views and deliberate over matters relating to various Muslim societies.

And more essential than this is the Islamic Summit Conference of the statesmen (in the real sense of the word) so that they may assist one another exactly like two hands of one body to wage war against the dangers which surround them from all sides.

The events which took place after the Second World War taught the Muslims significant lessons (provided there is an eye which can take the lesson). The fall of the ancient land of Ethiopia (Abbisynia) into the lap of others within a few months was sufficient for the awakening of all. The fall of this country was the danger signal for the Muslims of the world to be watchful of their future.

I feel that the extent to which I have spoken is sufficient for guidance and vigilance. Incidentally, however, for the sake of further benefit, I tried by revising the previous edition, to bring out this book in a more complete form. I added such fresh topics as were necessary for the completion of these discussions and further explained and amplified some of the chapters of the book.

In addition to all this, every effort was made that the discourses should be concise and brief and every topic should be approached and tackled taking recourse to the shortest route so that all classes of people may comprehend them with ease.

Undoubtedly, during an age in which people have become accustomed to cover within hours and days longer distances than they traversed in months previously, it is necessary that everything, even magazines and books, should be published quickly and briefly.

However, it is not possible for me at the present time to claim that I have done justice to the subject-matter and there has been no shortcoming on my part. Nevertheless, let it suffice for me that I have had good intentions and have made efforts to the extent they were humanly possible for me.

I am thankful to Allah that it has been possible for me to take an initiative regarding a basic matter on modern lines.

Learned men of our own times as well as of the future can expand the series of these discourses in the manner they consider best. So far as I am concerned, I have opened the gate and shown the clear path.

Fortunately, this book has been written in the current language and in accordance with the principles of modern teaching and in an impressive and useful manner without damaging in the least the religious feelings of others or hurting their sentiments. Wherever necessary short notes giving references to the original documents together with arguments thereof have also been added.

• 1. A graver mistake than this one which has cropped up recently among a number of Muslims and especially among some statesmen of Muslim countries is the significance of the question of the Arab race and the stress on the term “Arab Nationality”.
  It has assumed such dimensions that in some instances the question of religion and the law of Islam has not only been eclipsed but totally forgotten. Evidently this is a grave danger for Islam and for the Muslims.
  There is no doubt about the fact that Arabs are a noble and honourable race. However, this honour can hold no comparison with the honour that Arabs as well as non-Arabs, namely, Muslims in general enjoy on account of being within the fold of Islam.
  When the Arabs depend on Arab Nationality instead of the slogan of Islam, even if they are successful in gaining the support of 150 or 200 million Arabs, and that too with all their differences, they will be deprived of the support of 700 million of other Muslims of the world! In our opinion conversion of Islamic Internationalism into Arab Nationalism is a great mistake and which may lead to the revival of the pre-Islamic Age of Ignorance and such a conception should be corrected immediately.
  It is true that recently the question of Islamic Unity has been mixed up with a chain of political issues. However, transient political issues of this type which at times disappear as fast as snow is converted into water during the summer, cannot ignore an important reality i.e. uniting 900 million Muslims of the world, in preference to anything else. It is because unity is based on the sacred law of Islam.
  Revival of racial fanaticism, especially in the present times when the concept of racial discrimination is totally outmoded, is a strange short-sightedness, the inauspicious results of which will become evident sooner or later.
  We hope that our Muslim brethren will study the problems in more realistic manner, ignoring the subject of race, which is an old and a rotten topic belonging to the Middle Ages and a relic of the age of ignorance and will extend the hand of religious unity to other Muslim brethren in the East and the West and under the shadow of this great alliance (along with prevention of abuses which occasionally become necessary on this score) will struggle for the glory and grandeur of Islam and will keep in mind that the Holy Qur’an says:
  “If he [the Holy Prophet Muhammad] were to die or were slain, will you then turn on your heels [back to the Age of Ignorance?]” (3:144).
• 2. Numerous traditions have been quoted through the channels of Ahl al-Sunnah regarding this verse being earmarked for five people namely the Holy Prophet, Imam ‘Ali, Lady Fatimah, Imam Hasan and Imam Husayn (peace be on them) and distinguished Sunni scholars have confirmed the authenticity of these traditions. From among them the famous Egyptian scholar, Muhammad Shiblanji, writes: “It has been quoted through various authentic channels that the Holy Prophet in such a condition that ‘Ali, Fatimah, Hasan and Husayn (peace be on them) were with him, made Hasan and Husayn sit on his knees and then put the sheet on all of them and recited this verse:
  “O Ahl Al-Bayt [people of the Prophet’s Progeny]! Allah intends but to remove all sorts of uncleanliness and blemish from you and to purify you with a thorough purification” (33:33).
  Thereafter, he said, “O Allah! These are my Ahl al-Bayt. Keep every kind of uncleanliness and pollution away from them and purify them”. Thereafter, he adds, “It is related in a Hadith that Umm Salama (May Allah be pleased with her) expressed a desire to have a place under the sheet but the Holy Prophet did not allow her to do so and said, “No doubt you are one of the wives of the Prophet and a good woman too but you are not my Ahl al-Bayt” (Nurul Absar, p. 102). Shiblanji further writes that Ahmad and Tibrani have quoted this tradition from Abu Sa’id Khadari that the Holy Prophet said, “This verse has been revealed for five people: “Myself, ‘Ali, Fatimah, Hasan and Husayn”. See Murtadha al-Askari, A Probe into the History of Hadith, ISP 1982, online at:
  https://www.al-islam.org/probe-history-hadith-sayyid-murtadha-al-askari
  Moreover, in the same book and on the same page he quotes from Ibn Abi Shayba, Ahmad, Tirmizy, Ibn Jarir, Ibn Manzar, Tibrani and Hakim who quote from the Holy Prophet through Anas that after the revelation of this verse whenever the Holy Prophet went to the Masjid for the dawn prayer, he passed by the house of Fatimah Zahra and used to make a call:
  “O people of the Prophet’s House! Allah intends but to remove all sorts of uncleanliness and blemish from you and to purify you with a through purification” (33:33).
  (The above narrative is according to the tradition as quoted by Abu Sa’id Khudari. The same facts have been quoted by others with minor variations). We think that one of the notable points involved in these five dignitaries accommodating themselves under the sheet was that it might become clearly known to all that this verse has been revealed particularly for these five people and no one else (not even the wives of the Prophet) is included in it.
  In this manner the Holy Prophet wished to make absolutely clear to the Muslims that this verse had been revealed particularly for these five people, so much so that according to the tradition quoted above he openly stopped Umm Salama (May Allah be pleased with her) from coming under the sheet.
  However, in spite of all this, what a great injustice it is that it should be said that the above verse has been revealed particularly for A’ishah or for the wives of the Holy Prophet and does not at all include the sublime Lady of Paradise, Fatimah. However, the fact which attracts attention is that in a tradition quoted from A’ishah herself, it is stated that the said verse has been revealed about these five sacred personages.
• 3. The fact of revelation of the verse regarding Mubahila by the Holy Family namely, ‘Ali, Fatimah and their sons (peace be on them) has been confirmed by more than twenty top ranking Sunni traditionalists, scholars, and commentators of the Holy Qur’an, some of them being: Imam Fakhruddin al·Razi (Tafsir al-Durr al-Manthur), Wahidi (Asbab un-Nuzul) and Bayzawi (Tafsir al-Bayzawi).
  In the same manner, the well-known founder of the Hambali School of jurisprudence, Ahmad Ibn Hambal, in his book Musnad (vol. I, p. 185), Hakim in Mustadrak (vol. III, p. 150) and Ibn Hajar Asqalani in Isaba (vol. II, p. 503) confirmed the same; and a number of others. Regarding the verse of Qurba also many Sunni scholars like Zamakhshari, al·Razi, Ahmad, Baghvi, Tha’labi, As-Suyyuti and many other traditionalists and commentators have stated clearly that it has been revealed regarding the Holy Progeny of the Holy Prophet.
• 4. These remarks of Nashishebi are very truly in accordance with the well-known vulgar proverb: “Wished to set right his eyebrows but blinded his eye” because with the object of lending support to the caliphate of the three caliphs he has repudiated the attributes of the Holy Progeny of the Holy Prophet. He has not cared that by doing so he has rendered incredible the most authentic books of the Sunnis, on which most of the principles of their religion rest.
• 5. It is a matter of great regret that in the short preface written for the seventh edition of this book, the late Allama Kashif Al-Ghita’ expresses despair and loses all hope to which he has alluded thus “With the clear and explicit narrations in this book about the Shi’a and the Shi’a Faith I had expected that some of our Sunni brethren will desist from unjustified accusations in this regard. It may, however, be stated with regret, that they have totally ignored what I have said and are repeating exactly the same old story. There would not have been much cause for sadness if this thing had been done by the common people.
  Unfortunately, however, some people who consider themselves to belong to the category of scholars and men of letters have begun to indulge in the same old calumnies and in imputing ridiculous and unjustified allegations. It would, therefore, be justifiable if we lose hope totally. It is not known as to why and for what reason they should persist in this attitude”.
  Thereafter, he says: “The third edition of this book was printed at Cairo and all its copies were also circulated from there. (Recently it has been printed in Cairo twice). It is however surprising that not the least change has appeared in the tone of Egyptian writers with regard to the Shi’a. Once again, they avail themselves of every opportunity of calumniating the Shi’a in their writings. Once again, they associate with the Shi’a the same fables and myths which are the relics of the period of Ibn Khaldun and Ibn Hajar. Is it not proper that a little change should appear in the manner of their discussions and in the tone of their writings?
  Unfortunately, however, they still look upon the Shi’a as heretics so much so that this grudge, mixed with extreme fanaticism has even involved the Fatimid Caliphs of Egypt who had rendered yeoman’s service to this ancient land. Sometimes they are styled as irreligious. At other times their very pedigree is doubted and it is said that they were the descendants of the Jews. At times it is said that they were atheists.
  All this is said in spite of the fact that the meritorious services rendered by the Fatimid Caliphs to the world of Islam in general and to Egypt in particular are unforgettable. These distinguished people who have been made targets of calumnies only for the crime of being Shi’a were the greatest propagators of Islamic teachings. It is sufficient to say that the credit of establishing the best jewel of Egypt’s pride namely, al-Azhar University, which is the oldest centre of teaching in the country, goes to them. It is now more than a thousand years since that University was established and it is considered to be the greatest seat of teaching of the Sunni world which has produced thousands of scholars. Is the remote age and long life of this University coupled with its expansion and development not a clear proof of the sincerity of its founders who rendered such a valuable service to the world of Islam? Notwithstanding all this, the Fatimids are still here­tics, with a doubtful pedigree and so on and so forth!
  Keeping in view all these conditions, Allama Kashif Al-Ghita’ openly expresses despair. In his later years he gradually came to the conclusion that this type of thinking had become a second nature with some of the Sunni brethren and they could not easily be persuaded to review their attitude.
  However, we believe that notwithstanding all these circumstances Allama Kashif Al-Ghita’ should not have lost hope of the unity of Muslims. He should have kept the fact in view that these habits and thoughts which they have inherited through centuries from generation to generation and which have taken roots throughout their souls cannot be changed so easily. This process too needs a comparatively longer period to accomplish. Hence, it is necessary that an advantage may be taken here of the time factor and the thoughts should be enlightened gradually by a chain of writings, congresses and logical and debating discussions the example of which has been set by Allama Kashif Al-Ghita’ himself.
  It is especially so because the indications which generate hope can be seen in different nooks and corners of the world. Most important of these is the fact that one of the most distinguished personalities of the Sunni world who was the Rector of al-Azhar University and Grand Mufti of the Sunni School of thought Shaykh Mahmud Shaltoot took a prominent step recently in the direction of this sacred object by issuing his historic Fatwa (Decree) on the subject that the Ja’fari creed known as the Shi’a Imamiyah can be followed just like other Sunni sects. Therefore, it is necessary for the Muslims to know and free themselves from unjustified prejudice. (The magazine, al-Islam, issue No. III, 11th year, Cairo).
  Through this decree he has filled a big gap and directed the Sunni to view the Shi’a School of Thought in the same manner as they view their own four Schools of thought. Moreover, in certain matters he himself considered Shi’a beliefs as superior to those of other Schools (e.g. invalidity of divorce pronounced thrice at one time). In such cases he made it clear that the beliefs of the Shi’a are more consistent with the Islamic spirit.
  Of course, when Shaykh Shaltut issued the aforesaid Fatwa with unparalleled compassion and bravery, Allama Kashif Al-Ghita’ the author of this book was not alive. However, his noble soul, which had a big share in providing a background for this Fatwa, certainly would have become very happy. It is evident that a few decades earlier, the saints and intellectuals did not, with all their bravery and moral heroism, possess enough courage to issue such a Fatwa. In the same manner people like Allama Kashif Al-Ghita’, too, did not perhaps, possess the ability to publish a book like “Asl Ash-Shi’a Wa Usuluha” with its extraordinary soft, friendly and affectionate tone.
  The extraordinary welcome accorded by Sunni scholars to the book entitled Mukhtasar un-Nafe’ (one of the excellent texts of Shi’a Jurisprudence) and the special interest, untainted by bigotry and fanaticism, which has been evinced in the study of theoretical writings of Shi’a and in understanding the thoughts and beliefs of this sect, is another indication of the gradual preparation of the ground for better understanding between the Muslims of the world as well as of the dispersion of dark clouds of pessimism and suspicion from the horizon of their thoughts.
  It is, however, worth mentioning that, if necessary, care is not exercised by both the parties, even this slight understanding, which can pave the way for a wider cohesion, may disappear due to the negligence of Muslims and their unjustified fanatical activities or due to the instigation of others who have always taken advantage of the mutual differences and have utilised them as a stepping stone for the achievement of their nefarious ends. It is, therefore, necessary that, as far as possible, full devotion and care should be observed in this regard.