Some might notice that the Islamic rise has failed to make Muslims commit to a sense of Islamic belonging or Islamic solidarity. Sectarianism still holds its tight control on the Islamic personality. The Islamic movement, as well, with all its intellectual symbols and political movements, is still suffering under the weight of such a backward mentality. Even though the Islamic revolutionaries and leaders are openly speaking of unity, in effect, their movement is restricted within the narrow limits of sectarianism. But although some have managed to emancipate themselves from intellectual and political intolerance, they have failed to make their popular base commit to this higher cause, and to encompass other parties belonging to different sects. This fact has made their movement a sectarian one, which claims that it serves Islam first and foremost, yet it rejects the participation of other sects in its movement. Accordingly, a great many Islamic movements are being established on sectarian bases. The same applies to sects which are being based on popular bases; the result is an Islamic unity suffering from the complications of sectarianism, not only on a popular level, but also in its movement.
The conclusion we have reached concerning this matter is that the Islamic nation remains dormant; thus, failing to rectify the movement of Islamic unity.
In spite of the fact that this statement is true to a great extent, there are certain positive sides pertaining to the activity of the Islamic movement worthy of discussion. Among these points is the rise of several uniting trends which commenced spontaneously whenever Islamic pride and political existence are at stake. This implies that, under the surface level, there lies a unifying Islamic attitude that disintegrates sectarian barriers and differences. Islamic activists should make use of such an attitude on their way to achieving Islamic unity.
The Palestinian issue, for instance, is viewed at the popular Islamic level from a sectarian perspective. Most Muslims tend to consider that the Palestinian issue is restricted to the Sunni sect solely. However, such a narrow view did not discourage Muslims belonging to the sect of Ahl Al-Beit (a.s.) from taking part in the political and military struggle, and discussing the issue in media and religious positions, as if it were their own. They believe that the Palestinian cause is pertinent to their own existence. Some Islamic activists, in discussing this matter, which not only concerns the future of the displaced Palestinians, but also the future of Islam in the region and the whole world as well, declared that even if the Palestinians, under the influence of the international political game, decided to give up their land and reconcile with the Jews, they shall remain committed to a critical cause that would determine the future and the existence of Islam and the Muslims.
The disagreements between the Palestinians and other Muslims of different sects were the result of some political complications that extended to several Islamic positions. In other words, they were not driven by sectarianism as much as the developments of the international political game.
However, the stand of the Islamic nation regarding the Afghani issue was different from that of the Palestinian one. Because of the Afghani sectarian diversity, having a majority of Sunni, and a minority of Shiites, the Islamic nation, as a whole, supported this issue and dealt with it from an Islamic perspective, and not a sectarian one. The only discussion which was raised involving sects was about the balance of power in the government, and the dominating notion was how to resolve the issue from an Islamic view and without violating the path of Jihad or handing over the Afghani dossier to the American imperialism and its followers in the region and worldwide.
An excerpt from: "The Islamic Movement: Pros and Cons.”
Some might notice that the Islamic rise has failed to make Muslims commit to a sense of Islamic belonging or Islamic solidarity. Sectarianism still holds its tight control on the Islamic personality. The Islamic movement, as well, with all its intellectual symbols and political movements, is still suffering under the weight of such a backward mentality. Even though the Islamic revolutionaries and leaders are openly speaking of unity, in effect, their movement is restricted within the narrow limits of sectarianism. But although some have managed to emancipate themselves from intellectual and political intolerance, they have failed to make their popular base commit to this higher cause, and to encompass other parties belonging to different sects. This fact has made their movement a sectarian one, which claims that it serves Islam first and foremost, yet it rejects the participation of other sects in its movement. Accordingly, a great many Islamic movements are being established on sectarian bases. The same applies to sects which are being based on popular bases; the result is an Islamic unity suffering from the complications of sectarianism, not only on a popular level, but also in its movement.
The conclusion we have reached concerning this matter is that the Islamic nation remains dormant; thus, failing to rectify the movement of Islamic unity.
In spite of the fact that this statement is true to a great extent, there are certain positive sides pertaining to the activity of the Islamic movement worthy of discussion. Among these points is the rise of several uniting trends which commenced spontaneously whenever Islamic pride and political existence are at stake. This implies that, under the surface level, there lies a unifying Islamic attitude that disintegrates sectarian barriers and differences. Islamic activists should make use of such an attitude on their way to achieving Islamic unity.
The Palestinian issue, for instance, is viewed at the popular Islamic level from a sectarian perspective. Most Muslims tend to consider that the Palestinian issue is restricted to the Sunni sect solely. However, such a narrow view did not discourage Muslims belonging to the sect of Ahl Al-Beit (a.s.) from taking part in the political and military struggle, and discussing the issue in media and religious positions, as if it were their own. They believe that the Palestinian cause is pertinent to their own existence. Some Islamic activists, in discussing this matter, which not only concerns the future of the displaced Palestinians, but also the future of Islam in the region and the whole world as well, declared that even if the Palestinians, under the influence of the international political game, decided to give up their land and reconcile with the Jews, they shall remain committed to a critical cause that would determine the future and the existence of Islam and the Muslims.
The disagreements between the Palestinians and other Muslims of different sects were the result of some political complications that extended to several Islamic positions. In other words, they were not driven by sectarianism as much as the developments of the international political game.
However, the stand of the Islamic nation regarding the Afghani issue was different from that of the Palestinian one. Because of the Afghani sectarian diversity, having a majority of Sunni, and a minority of Shiites, the Islamic nation, as a whole, supported this issue and dealt with it from an Islamic perspective, and not a sectarian one. The only discussion which was raised involving sects was about the balance of power in the government, and the dominating notion was how to resolve the issue from an Islamic view and without violating the path of Jihad or handing over the Afghani dossier to the American imperialism and its followers in the region and worldwide.
An excerpt from: "The Islamic Movement: Pros and Cons.”