Statements at the First Session of the Supreme Council of the Assembly for Proximity of Islamic Schools of Thought

In the Name of God, the Most Gracious, the Most Merciful

Firstly, we welcome you gentlemen, and secondly, we congratulate you on the blessed birth of the Noble Prophet of Islam (peace be upon him and his family).

I view this endeavor as a gateway to a new world and stage. Truly, the state of Muslims regarding religious conflicts and differences is regrettable. Many valuable scientific and intellectual capabilities of Muslims throughout history have been spent in conflict with one another. Do not misunderstand; if someone makes a scientific effort to prove their own sect, I do not reject it. Both Shia and Sunni, and any believer in a sect, have the right to prove their own way. This is something else; we do not reject it. What we reject is the effort to oppose, crush, insult, and deny the existence of the other side; this is wrong.

In scientific discussions, it is natural for everyone to have a belief. Proving that belief means refuting and rejecting other beliefs and arguing for one's own belief. All of these are understandable and tolerable. These discussions always expand, deepen, and advance the scope of thought; there is no obstacle. However, when two groups, both affiliated with Islam and both believing in the same fundamental principles, line up against each other to annihilate, harm, or wound each other, this is a disaster; we must prevent this.

As far as I remember in history, religious conflicts and wars among Muslims have been guided by the powerful. From the time of the Abbasids and those wars between newly established theological schools of that era and those mutual massacres—sometimes this caliph supported this thought; sometimes another caliph supported another thought—until later times, hands have always incited supporters of different Islamic beliefs against each other. If these hands were not there, they lived in peace and tranquility for years without any problems. An example is these Islamic countries where different Islamic sects live together; one example is Iran, another is Iraq, and another is other countries. When did the people and believers in Islam line up against each other? When did they fight each other? In any case, we must put the past in the protection of oblivion and assume it as if it never happened.

In the present time, efforts are being made to ensure that Muslims are not united and do not work against each other. These efforts have intensified especially when the need for Muslim unity is greater than ever. With a perception very close to reality, the motivation of the enemy's efforts is to prevent the realization of the aspiration for Islamic sovereignty and governance—which today is approaching practical stages. Naturally, if Islam is to gain governance and Muslims in the Islamic world are to adhere to Islam, it is not possible with these differences. The most disastrous obstacle to the governance and sovereignty of Islam is to incite Muslims within Islamic societies—whether in one country or in multiple Islamic countries; it makes no difference—against each other.

If today the press of one country starts attacking one of the Islamic sects, and the press of another country reciprocally attacks their sect—meaning introducing these political disputes into the realm of religious and theological thought, and inciting groups against each other with the backing of religious thought and prejudice—this is the greatest obstacle for Muslims to clothe the thought of Islamic sovereignty in action and to realize it.

Therefore, today 'proximity' is an immediate goal, a divine purpose, and a vital thought that must be pursued. This is the void of the time—more than any other time—we must fill it. Blessed are those who can fill the void of their time; who understand the demand of the moment and fulfill it. Some actions, if taken at a specific moment, are beneficial; if not taken at that moment, they may not have that benefit.

Today, the Islamic world needs this proximity. In this proximity—as has been repeatedly stated—the purpose is for Islamic sects to come closer in thought and belief. Perhaps some perceptions of sects towards each other, through discussion and negotiation, will lead to good conclusions. Perhaps some misunderstandings will be resolved, some beliefs will be moderated, and some thoughts will truly come closer together. Of course, if this happens, it is much better than any other form; at the very least, emphasis should be placed on commonalities. These discussions and negotiations will have at least this benefit. Therefore, divisive issues should be avoided.

In the jurisprudential stage as well, exchanging views between different sects, in many jurisprudential chapters, will lead to close, if not identical, fatwas. Some Islamic sects have significant research and advancements in certain jurisprudential chapters; others can benefit from them. Sometimes, in some Islamic rulings and deductions from the Book and the Sunnah, there may be innovations available to some Islamic sects; others will use them and reach close or common fatwas. We sometimes see a fatwa being quoted from a sect, while that fatwa is strange in that sect. The people of that sect may avoid it or not insist on it. Why don't we search to find common fatwas?

Ultimately, and perhaps more importantly than all the results of proximity, is practical proximity; that is, the cooperation of Muslims with each other, minus the feeling of sectarian ideological separation. If the enemies allow, and if we are wise, this is very possible and easily attainable.

We have repeatedly seen among ourselves and in other societies, especially after the victory of the Islamic Revolution, that Shia and Sunni brothers sit together and exchange views on practical and political issues and matters related to the fate of Islam in such a way that they do not even remember what their sect is and what the other's sect is. We have always observed this feeling in ourselves and seen it in many of our associates from different sects.

So, there are three stages: in the stage of belief, in the stage of jurisprudential rulings, and in the stage of practical cooperation. What guarantees these is that firstly, they look intelligently at the enemy's conspiracy; secondly, they think more about those aspects of Islam that guarantee this proximity.

At the forefront of the activities of the late Ayatollah Boroujerdi (may God's mercy be upon him) for proximity—as I have heard and am somewhat informed—was attention to the 'Hadith of Thaqalayn,' which is agreed upon among different Islamic sects and has been transmitted consecutively. In the same way that the Shia have transmitted it, the books of our Sunni brothers are also full of it; although they have transmitted it in another form as well. In any case, the issue of the Ahl al-Bayt and similar matters, which are accepted by all Muslims and all Muslims have devotion to them and love them and each has a religious belief in them in some way, should be made the axis. Within Islam, it is possible to find elements in Islamic texts that can be the foundations of proximity.

This assembly, in practice, should also create scientific research groups—whether under the auspices of the university that, God willing, will be established, or in another form—that can research and examine the issues that can be discussed in proximity.

Of course, one of the tasks that must be undertaken is the effort to prevent the dissemination of divisive works; whether in the Shia environment or in the Sunni environment. Currently, works are being written and money is being spent to create hatred and enmity. If we can, we must prevent these. Such works are published everywhere. We do not say that they are absolutely not published in Iran; no, unfortunately, there are cases observed in Iran as well. Hatred-inducing and divisive works are published by both sides. One of the points of attention for this assembly should be this matter. They should engage in religious discussions, write multiple books, make theological arguments, and bring the virtues they consider in their books—this is another matter—but they should not publish works that cause division, hatred, and deepen enmity; this point should be considered. Let's see how this assembly can truly gain appropriate oversight and supervision over this matter.

Many books from different parts of the world reach me, which clearly show that individuals have tried to write these books to create hatred, resentment, and worry. Now that in the Islamic Republic, thanks be to God, the flag of Islam and the Quran is raised, and now that the slogans are Islamic and attractive, they try through another way to instill the hatred of this country, this nation, and this government in the hearts of Muslim brothers in different parts of the world; they write books specifically for this purpose; the enemy is not idle.

In any case, we ask God Almighty for your success. I sincerely thank you, dear brothers, who have made the effort and formed this supreme council, Mr. Va'ez-Zadeh, who dedicates effort, thought, life, and endeavor to this path, and all those who cooperate with you. We implore and beseech God Almighty to help you, God willing, so that you can pursue this path with steadfastness and strength, and we, God willing, will see its results in the near future.

Perhaps part of the results of your work will also reach the souls of those who founded Dar al-Taqrib fifty or sixty years ago for the first time and took this step; 'the merit belongs to those who preceded.' We are their followers; however, that was one style of work, and this may be another style. The establishment of that center was in conditions that were more focused on scientific and intellectual issues; but today the conditions are different; unfortunately, politics has also intervened in this matter to the utmost extent. In those days, political hands did not incite division in that way; but today new elements have emerged, and there are many motivations for political rulers and powerful people; therefore, they do many things.

I pray for you gentlemen. God willing, convey our greetings to the other gentlemen who have not attended.

Peace be upon you and God's mercy and blessings