PROHIBITING TAKFIR

Fatwas of Shi‘i Scholars

A T R A N S L A T I O N O F

Hormat Ahanat va Takfir-e

Mosalmanan az Didgah-e ‘Olama-ye Shi‘eh

C O M P I L E D B Y

Secretariat of the Congress on the Danger of Extremist and

Takfirist Currents

T R A N S L A T E D B Y

Ahmed Haneef
 British Library Cataloguing-in-Publication Data
A catalogue record for this book is available from the
British Library.

ISBN: 978-1-904934-30-1 (pbk)

© I S L A M I C C E N T R E O F E N G L A N D , 2 0 1 8
This edition first published in 2018.

All rights reserved.

The Islamic Centre of England

140 Maida Vale, London W9 1QB
www.ic-el.com
 Contents

Preface ........................................................................................... 5 
Introduction .................................................................................. 6 
Imam Khomeini ........................................................................... 8 
Grand Ayatollah Sayyid ‘Ali Khamene’i ............................... 10 
Grand Ayatollah Nasir Makarim Shirazi .............................. 16 
Grand Ayatollah Sayyid Abu al-Qasim al-Khu’i ............... 20 
Grand Ayatollah Sayyid ‘Ali Sistani ...................................... 22 
‘Allamah Sayyid Muhammad Husayn Tabataba’i ............ 26 
Ayatollah ‘Abd al-Husayn Amini .......................................... 28 
Ayatollah Sayyid Muhammad Baqir Al-Sadr .................... 30 
Grand Ayatollah Muhammad Fadil Lankarani.................. 32 
Grand Ayatollah Husayn Nuri Hamadani .......................... 34 
Grand Ayatollah Lutfullah Safi Golpaygani ....................... 36 
Grand Ayatollah Husayn Wahid Khorasani ....................... 38 
Grand Ayatollah Ja‘far Subhani ............................................ 42 
Grand Ayatollah Bahjat ........................................................... 44 
Grand Ayatollah Sayyid Musawi Shubayri Zanjani.......... 48 
Grand Ayatollah ‘Abdullah Jawadi-Amuli .......................... 52 
Grand Ayatollah Sayyid Mahmud Hashimi Shaherudi... 54 
Ayatollah Muhammad Husayn Fadlullah ........................... 56 
Grand Ayatollah Sayyid Muhammad Sa‘id Hakim .......... 58 

3
 Grand Ayatollah Bashir Najafi ............................................... 62 
Grand Ayatollah Shaykh Ishaq Fayyaz ................................ 66 
Grand Ayatollah Qurban-‘Ali Muhaqqiq Kabuli............... 70 
Grand Ayatollah Sayyid Muhammad Shaherudi ............. 72 
Grand Ayatollah Sayyid Muhammad ‘Ali Gurgani .......... 74 
Grand Ayatollah Husayn Mazaheri ...................................... 78 
Grand Ayatollah Sayyid Yusuf Madani Tabrizi ................. 80 
Grand Ayatollah Sayyid ‘Abd Al-Karim Ardabili .............. 82 
Ayatollah Muhammad Taqi Misbah-Yazdi ........................ 84 
Ayatollah Muhammad Rida Mahdawi Kani ....................... 86 
Ayatollah Muhammad Yazdi ................................................. 90 
Ayatollah Asif Muhsini ............................................................. 94 
Ayatollah Muhammad Mahdi Asifi ...................................... 96 
Ayatollah Muhammad ‘Ali Taskhiri .................................... 100 
Ayatollah Muhammad Hashimi Salihi ............................... 102 
Ayatollah Murtada Mutahhari ............................................. 104 

4
 In the Name of God, the Beneficent, the Merciful

Preface
This compilation of rulings by contemporary Shi‘i scholars was first
published in Farsi and Arabic as a response to the growing concern
over takfir, or proclamations of excommunication of Muslims by
other Muslims. These Shi‘i scholars, who are at the upper echelon
of Shi‘i leadership and comprise the majority of the current and late
twentieth-century maraji‘, concur on the necessity of emphasising
the concept of Muslim unity, regardless of sect, in Shi‘i thought,
and of promoting the importance of thoughtful social interactions
between Muslims of varying sects in order to further a sense of
genuine compassion and unity. This is all the more important in
this day and age with the growing spectre of sectarian violence,
particularly in regions ravaged by war. First published in 2015, it
remains a current snapshot of the latest views of top Shi‘i scholars.
We would like to extend our gratitude to Sheikh Ahmed Haneef
for translating this work and Dr Amina Inloes for editing it.

The Islamic Centre of England

London, UK

5
 Introduction
Today, apart from what its external enemies are doing, the
divisiveness of extremism and takfirism (proclaiming Muslims as
non-believers) has caused irreparable damage to Muslim society
and the Islamic awakening. Not a day goes by without extremists
hurling insults against what another madhhab (Islamic school of
thought) holds in reverence. At the slightest excuse, the sullied
hands of takfirists spill the innocent blood of Muslims and destroy
the holy sites that have been etched in their identities. They are like
the Kharijites, who in their misuse of the verses of the Holy Qur’an
went on to kill and plunder Muslims; concerning the Kharijites,
Imam ‘Ali (A) said, “They used truth to promote falsehood.” The
puritanical attitude of the takfirists and extremists in their
interpretation of religious teachings leads them to spill Muslim
blood, seize their property and violate their honour. By
inappropriately attributing some of these issues to the founders of
madhhabs and inflating the untoward behaviours of some people,
they stoke the fires of discord and disunity among Muslims and
hurt their religious sentiments. The spread of a negative
atmosphere and intra-Muslim strife are the results of these actions.
The ‘ulama, the maraji‘ al-taqlid, and followers of the School of
the Ahl al-Bayt (A) maintain that insulting revered Islamic figures
and proclaiming the followers of other sects as infidels are
impermissible. Without hesitation, they have issued fatwas
declaring these actions to be haram (forbidden). For this reason
the Secretariat of the Congress on the Danger of Extremist and
Takfirist Currents in cooperation with the Jurisdiction of the
Representation of the Wali al-Faqih on Matters of Hajj and Ziyarat
(Hawzeh-ye Namayandegi-ye Vali-ye Faqih dar Umur-e Hajj va
Ziyarat) have resolved to publish the fatwas of Shi‘i maraji‘ as an

6
important step in the direction of strengthening the foundations
for inter-madhhab convergence and bringing together as many of
the ‘ulama and scholars of other madhhabs as possible to
intellectually confront extremism and takfirism and their crimes.
This book comprises the religiously legal injunctions (fatawa) of
grand maraji‘ al-taqlid and prominent Shi‘i religious scholars
concerning the legal prohibition (hurmat) – according to the
Qur’an and the hadith – of insulting revered Islamic figures and
calling the People of the Qiblah [Muslims] unbelievers. We hope
that with the efforts and cooperation of all the ‘ulama in the world
of Islam, we will witness the eradication of the strife of extremism
and takfirism in the two spheres of thought and action from the
Muslim world.

Head of Research
Secretariat of the Congress on the Danger of Extremist and Takfirist
Currents

7
 IMAM KHOMEINI

8
 Muslim unity

We are one with Sunni Muslims. We are a unit, like a Muslim and
his brother.
If someone says something that is divisive to Muslims, you
should know that they are either ignorant or they would like to
create discord between Muslims. It is not a Shi‘i-Sunni issue. We
are brothers, all of us.1
To all speakers and writers: whether in private or public, you
have a shar‘i religious obligation to avoid fomenting discord and
division in your discourse and writing, even as hints or allusions.
This is because today division is a deadly poison for the Muslim
ummah. You should know that in the present environment
fomenting division is nothing but following the nafs al-ammarah
(the soul that commands to evil) or the inner devil and serving the
superpowers – in particular, globally rapacious America. It is also a
major sin through which Satan lets the name of Islam flow off
tongues and pens. They should know that the Islamic Revolution
will not tolerate this and will punish those guilty of this.2
In Islam there is no Shi‘i-Sunni division at all, and there should
not be any division between Shi‘is and Sunnis. We should maintain
a united voice. Our Imams advised us to keep our communities
together, and whoever wants to cause strife is either ignorant or
malicious.3

1
Imam Khomeini, Sahifeh-ye Nur, vol. 5, p. 77.
2
Ibid., vol. 14, p. 157.
3
Ibid., vol. 5, p. 38.
9
 GRAND AYATOLLAH
SAYYID ‘ALI KHAMENE’I

10
 Question

What are the compelling reasons and clear sources of Muslim unity
under the current conditions? What is the opinion of your
excellence concerning the use of the term “Islamic ummah” as
applied to those who adhere to Islamic beliefs like the four Sunni
sects or other sects like the Zaydis, the Zahiris, or Ibadis that believe
in the fundamental principles of the religion of Islam? Is it
permissible or not to takfirise them? What are the limits of doing
takfir, and what are the parameters today?
We pray to Almighty God for your success and long life in your
service to Islam and Muslims, in particular, the Shi‘i world.

Answer

Every Islamic sect is considered part of the Muslim ummah and is

entitled to all Islamic privileges. Sowing seeds of division among
Islamic schools of thought goes against the Holy Qur’an and the
Sunnah of the Noble Prophet of Islam (S). Additionally, it weakens
the Muslims and makes them vulnerable to their enemies.
Therefore, accusing the Islamic sects above of unbelief or takfir is
not allowed under any circumstance.4

4
Ghazi ibn Muhammad ibn Talal, Ijma‘ al-Muslimin ‘ala Ihtiram Madhahib al-Din, p.
214.
11
 His fatwa on the impermissibility
of insulting figures revered by Sunnis

In answer to the request for a fatwa by a number of ‘ulama and

Shi‘a scholars from Ahsa, Saudi Arabia concerning the issue of
insulting the wife of the Prophet of Islam (S), the Leader of the
Islamic Revolution said: “Insulting the symbols and revered
personalities of our brothers among the Ahl al-Sunnah is haram. It
is even more so haram to impugn the honour of or disrespect the
wife of the Holy Prophet (S). When this type of behaviour is not
allowed regarding the wives of the prophets in general, it would be
especially so with respect to the chief among them, the honourable
Messenger of Allah (S).”

The Shaykh al-Azhar of Egypt

commends Ayatollah Khamene’i’s fatwa

Dr Ahmad al-Tayyib, the Shaykh al-Azhar, declared in a statement

that this fatwa was issued at a crucial time to prevent a split and
estrangement between the two schools [Sunnis and Shi‘is]. Shaykh
Ahmad al-Tayyib continued:
I was very impressed and happy by this holy fatwa of the
Honourable Imam ‘Ali Khamene’i concerning insulting the
Companions (R) or being offensive towards the wives of the Holy
Prophet (S). This fatwa was issued with correct knowledge and
deep comprehension in response to the danger of what the
creators of strife were doing. It is also a statement of desire and
yearning for Muslim unity. Another thing that adds importance to
this fatwa is that someone who is a great Muslim ‘alim, who is a

12
grand marja‘ of the Shi‘is, and is the Supreme Leader of the Islamic
Republic of Iran has issued such a fatwa.5

Further statements

Every statement and action that would inflame the fires of division
among Muslims, insult the revered holy figures of any Muslim
community, or make takfir on any Muslim sect is serving the camp
of unbelief and polytheism is betraying Islam, and from the point
of view of the shari‘ah it is haram.6
Both Sunnis that collaborate with America and Shi‘is that are
exported from London to the world are brothers of Satan and
agents of Western supremacism.7
The enemy threatens the very existence of Islam, and every
community and school of thought should stand together and form
a united fist and not let the enemy infiltrate the vast territory of the
Muslim world.8
I swear by Allah! Those who go among the Shi‘is and put hatred
and malice in their hearts against Sunnis, and those who go among
Sunnis and put hatred and malice into their hearts against Shi‘is like
neither Shi‘is nor Sunnis. They do not like Islam, but of course they
do not know it. Many of them do not understand.
Because of ignorance and forgetfulness or to purposefully incite
division, some Shi‘is insult the revered figures of the Ahl al-Sunnah.

5
As mentioned on the Al-Manar television channel; see <http://www.shia12.net>.
6
Message to the Great Hajj Congress. Aban 1392 (hijri solar calendar). Official Centre
for the Safeguarding and Publishing the Works of Ayatollah Sayyid Ali Khamene’i
<http://farsi.khamenei.ir/message-content?id=24203>.
7
Remarks at commemorations of the 25th anniversary of the passing of Imam
Khomeini, 14/3/1394 (hijri solar calendar).
8
Ibid.
13
 I would like to state that the conduct of the two groups is
forbidden in religious law (haram shar‘i) and is against the law.9
Sometimes someone helps a Shi‘i defeat a Sunni, and
sometimes someone helps a Sunni defeat a Shi‘i. The enemy wants
this. When divisions take place, when sectarianism appears, when
mistrust happens between each other, when we see each other as
traitors, it is natural for us not to co-operate with each other. And
if we did co-operate, we would not be sincere with each other. This
is the very thing the enemy is after. Both the Shi‘i religious scholar
and the Sunni religious scholar should know this. It is evident that
both schools of thought have some differences in their doctrines
(usul) and their religious practices (furu‘), but they are not
differences that should bring about enmity. One should never
imagine that the Ahl al-Bayt of the Prophet (S) is exclusive to the
Shi‘is and belongs to them. Not at all! They belong to the entire
world of Islam. Who wouldn’t accept Fatima al Zahra (A)? Who
would not accept Husayn (A), one of the chiefs of the youths of
Paradise? Who would not accept the great Imams of the Shi‘is?10

9
Remarks to the gathering of the people of Kurdistan Province, 23/2/1388 (hijri solar
calendar).
10
On a visit by Shi‘i and Sunni religious scholars and seminary students from
Kurdistan, 23/2/1388 (hijri solar calendar).
14
 GRAND AYATOLLAH
NASIR MAKARIM SHIRAZI

16
 Muslim unity

I have stated many times that Muslim unity and bringing Islamic
schools of thought together are the most important issues at all
times but especially under the present conditions. Therefore, all
types of insults against the revered figures of the other schools of
thought are not permissible. All Muslims, not just Shi‘is and Sunnis,
should be careful that we do not fall into the snare of the enemy
of Islam and create sectarian strife. Committing suicide attacks and
spilling innocent blood are among the worst of mortal sins and
clear instances of committing corruption on the earth,11 and could
warrant everlasting torment in the fires of Hell. It changes the face
of Islam from one where mercy and kindness are its standards to
one identified with harshness and offensiveness. May God guide all
those who have made errors and committed sins.
Insulting the revered figures of the Muslims is haram, and we
should show respect to the revered figures of the Sunnis. If
someone shows irreverence to the revered figures of the Sunnis,
this has nothing to do with Shi‘is. Love for the Ahl al-Bayt (A) is not
exclusive to Shi‘is; all Islamic schools of thought love the Ahl al-Bayt
(A). Throughout history, the actions of the aggrandizers have been
to create schisms in the Islamic world through devilish policies and
weaken the economic, cultural and political resources of Islamic
countries to gain domination over them. We should therefore
confront the enemy with solidarity and unity.12

11
A reference to Quran 2:11.
12
Remarks by Grand Ayatollah Makarim Shirazi on a visit by Shi‘i and Sunni ‘ulama
from Turbat-e Jam, 21/5/1394 (hijri solar calendar).
17
 The common aspects shared by Muslims are much more than
their differences. For this very reason, we should concentrate on
what we have in common and come closer to forging unity
between us. Activities that would result in loss of the trust that
Muslims have for each other should not be allowed to take place.
Shi‘is should not insult the revered figures of other schools of
thought because it will cause internal conflict. There is no problem
speaking about Mawla ‘Ali (A), but one should not insult others. I
hope and pray that God incapacitates all those that attempt to
cause schism and discord among Muslims.13
The issue of Muslim unity is of supreme importance. I
announced in my fatwa that we do not give permission for even
the slightest insult against the revered figures of another school of
thought – regardless of what the dispute may be – that causes
fighting and conflict between Muslims. It should be noted that
things about which we disagree are not to the extent that they
should cause conflict. The theological principles of the various
schools of thought are one, and we should focus upon them so
that disputes do not arise. The Holy Qur’an states that those who
incite schism are outside the pale of monotheism. Let us preserve
security through unity.14

13
Remarks at the commencement of advanced studies in jurisprudence (dars-e
kharij-e fiqh), 25 Dey 1392 (hijri solar calendar).
14
Remarks on the visit of a number of Sunni ‘ulama from Kurdistan Province,
2/9/1394 (hijri solar calendar).
18
 GRAND AYATOLLAH
SAYYID ABU AL-QASIM AL-KHU’I

20
 Statements

The things that contribute to ascertaining Islam are as follows:

belief in the oneness of God, prophecy, and the return to God.
These result in (those who affirm these beliefs) being accepted as
tahir (pure) and entitles them to respect for their rights to property
and life as well as other rights. All sects of Islam believe in them.15
It is commonly known that Twelver Shi‘is hold that other
Muslims are ritually pure, even if they hold disagreeing views or are
members of differing sects. 16 As long as the shahadatayn is still
verbally made [even] by one who denies the wilayah of the Imams,
that person is considered to be a Muslim. Such was the unequivocal
way of the Imams of the Ahl al-Bayt (A); this substantiates them
being considered ritually pure as well as Muslim.17
The ruling on the Zaydis, Ismailis, and others is like the ruling
on the Sunnis concerning their being considered ritually pure and
Muslim.18

15
Ayatollah al-Khu’i, al-Tanqih, vol. 2, p. 62.
16
Ibid., p. 83.
17
Ibid., p. 85.
18
Ibid.
21
 GRAND AYATOLLAH
SAYYID ‘ALI SISTANI

22
 Question

We have a request for you to guide millions of Muslims on this

particular subject. Is anyone who says the shahadatayn, turns
towards the qiblah, prays the salah, and follows one of the eight
schools of thought (Hanafi, Shafi‘i, Maliki, Hanbali, Ja‘fari, Zaydi,
Ibadi, or Zahiri) counted as Muslim with their lives, honour, and
property being inviolable?

Answer

Firstly, anyone who utters the shahadatayn, does not contradict it

in their speech and does not hold enmity and hostility towards the
Ahl al-Bayt (A) is considered a Muslim.19
Secondly, from the viewpoint of the Shi‘is, the Ahl al-Sunnah
are counted as Muslims, and all of the laws of Islam apply to them.
Marrying them is permissible. They can inherit from Shi‘is, and Shi‘is
can inherit from them. The lives property and honour of all of them
are inviolable. Statements that claim that Shi‘is consider those who
fought in the Battle of Badr [with the Prophet (S)], those [who took
the pact of] Bay’at al-Ridwan [with the Prophet (S)], the believing
Emigrants and Helpers, and the leaders of the Islamic schools of
thought and their followers are unbelievers are pure lies.
Cursing the revered figures of the Ahl al-Sunnah is contrary to
the teachings the Ahl al-Bayt imparted to their Shi‘is and their
students.20

19
Ghazi ibn Muhammad ibn Talal, Ijma‘ al-Muslimin ‘ala Ihtiram Madhahib al-Din,
p. 220.
20
See <http://www.teribon.ir/archives/235252>.
23
 I love everyone. The religion of Islam is the religion of love, and
I am surprised at how (our) enemies could create a schism between
our schools of thought. Shi‘is should defend the social and political
rights of the Ahl al-Sunnah before they defend their own rights.
Our discourse should be an invitation to unity. Just as I said before,
I am saying now that you should not say “The Sunnis are our
brothers”; rather you should say, “Sunnis are our life”. I listen to the
sermons of the Sunni imams of the Friday prayers more often than
the sermons of the Shi‘is. We don’t believe in differences between
Arabs and Kurds. Islam brings all of us together. In researching
Islamic law, I used to cite the fatawa of the Ahl al-Sunnah. We are
united in our Ka‘bah, salat, and fasting.21

21
Message by Grand Ayatollah Sistani to the first Congress of Shi‘i and Sunni Ulama,
3 November 2007.
24
 ‘ALLAMAH SAYYID MUHAMMAD
HUSAYN TABATABA’I

26
 The early period of Islam

The Shi‘is in the early period of Islam never set themselves apart
from the ranks of the majority. They strove together with the wider
Muslim population and offered their advice. Right now, every
Muslim should keep in mind our common agreement on the
fundamental sacred principles of Islam. Amidst all the pressure and
discontent brought upon them by foreigners and their external
agents throughout this whole time, Muslims should come to their
senses, leave aside sectarian behaviour and form themselves into
one rank.22

22
See <http://www.tasnimnews.com/fa/news/1393/10/20/609930>.
27
 AYATOLLAH ‘ABD AL-HUSAYN AMINI

28
 Diversity

The beliefs and opinions of schools of thought in Islam vary.

However, the roots of brotherhood – [which are] that the Quran so
clearly says “the believers are brethren” (49:10) – will never be
excised, no matter how high the intellectual wrangle and the
theological and sect-oriented squabble might be. This was the way
of the salaf (pious predecessors), especially the Companions and
their successors.23
We writers [come] from different regions and environments in
the world. With all the differences we might have in our theological
principles and religious practice, we have one common aspect, and
that is that we believe in God and the Prophet of God (S). In the
body of each and every one of us, let us have one spirit, one
sentiment, and that is the spirit of Islam and sincerity in speech.24

23
Ayatollah Amini, al-Ghadir, vol. 5, Introduction (under the heading ‘Nazariyyah
Karimah’).
24
Ibid.
29
 AYATOLLAH SAYYID MUHAMMAD BAQIR
AL-SADR

30
 The flag of Islam

I have spent all of my life promoting unity and brotherhood

between Shi‘is and Sunnis. I have defended and supported all of
their messages conducive to unity and every belief that they have
embraced. I am a brother and son of the Sunnis to the same extent
that I am a brother and son of Shi‘is.25
From the time I knew myself and discovered my responsibility
within the community I have endeavoured to bring Shia’is together
with the Sunni Arabs and Kurds. I would stand up to defend and
support every message that could bring them together, and every
belief that would bring them closer and of one accord. With all my
thought and my being, I have lived completely for Islam, the very
Islam that is the Path of Salvation and the goal of all.26
Half a century ago, Shi‘i ‘ulama grasped the flag of Islam and
issued fatawa of jihad to help Sunni sovereignties. Hundreds of
thousands of Shi‘is went to war and were unstinting as their blood
soaked the ground; this was to protect the flag of Islam by
supporting a Sunni government which was standing for Islam27

25
Sayyid Kazim Ha’iri, Mabahith al-Usul, vol. 1, pp. 151-153.
26
Ibid., p. 151.
27
Ibid., p. 152.
31
 GRAND AYATOLLAH MUHAMMAD FADIL
LANKARANI

32
 Question

Accepting that there are incontrovertible and clear reasons for the
necessity of Muslim unity under the current conditions, what is your
Excellency’s opinion on the use of the term ‘Islamic ummah’ for the
followers of Islamic sects such as: the four sects of the Ahl al-
Sunnah, and others such as the Zaydis, the Zahiris, or the Ibadis, all
of whom believe in the principles of the religion of Islam?
Is it permissible or not to denounce them as unbelievers (takfir)?
What are the limitations and criteria that should govern practicing
takfir at the present time? We pray to Almighty God for your
Excellency’s success, and a long life in the service of Islam and
Muslims especially in the Shi‘i world.

Answer

As long as they do not deny the principles and necessary aspects

of the clear religion of Islam or, God forbid, insult the pure Imams,
all of these sects are considered sects of Islam.28

28
Ghazi ibn Muhammad ibn Talal, Ijma‘ al-Muslimin ‘ala Ihtiram Madhahib al-Din,
pp. 245-256.

33
 GRAND AYATOLLAH HUSAYN NURI
HAMADANI

34
 Muslim unity

Islam says that Sunnis and Shi‘is are brothers, and they should not
fall into disagreement and make it open because the enemy will
misuse it. The more our interrelationships increase, the better it is
for Islam because we have a common enemy, and they are against
the principles of Islam. We are all brothers and we should act in
unison. If we just stand aside and watch on this field of battle, the
enemy will swallow us. The Qur’an sees us all as brothers, and
brotherhood is one of the most intense types of relationships
between two people which the Qur’an emphasises. The Ahl al-Bayt
(A) advised Shi‘is to interact with Sunnis, to attend their mosques
and pray behind them, and they even said that the reward of such
a prayer is the like of praying behind the Prophet (S). In the past
Sunnis and Shi‘is studied in the same madrasah. 29

On the occasion of a visit by Sunni party members of the Islamic Consultative

29

Council, 15/10/1393 (hijri solar calendar).

35
 GRAND AYATOLLAH LUTFULLAH SAFI
GOLPAYGANI

36
 The true face of Islam

Whoever testifies to the oneness of Almighty God verbally and to

the messengership of the Seal of the Prophets, Muhammad ibn
‘Abdullah (S), is a Muslim. His life, reputation and property are
inviolable, and no one has the right to insult their revered religious
figures. Carrying out suicide attacks and spilling Muslim blood is a
major sin.
Muslims have a responsibility to show the world the true face
of Islam as a religion of mercy, love and kindness. We should all
stand united in one rank to promote our beloved Islam and guide
people in all corners of the globe and through unity and
togetherness eliminate the treacherous designs of the enemies of
the Qur’an.

‫ﺪاﻣ ُﻜﻢ‬ ْ ِّ‫ﺼ ْﺮُﻛ ْﻢ َوﻳﺜَـﺒ‬

َ ْ‫ﺖ أَﻗ‬ ُ ‫اﻪﻠﻟَ ﻳْﻨ‬ ُ ‫إِ ْن ﺗَـْﻨ‬
‫ﺼ ُﺮوا ﱠ‬
If you support Allah, Allah will support you and make
your stance firm. (Qur’an 47:7)

37
 GRAND AYATOLLAH HUSAYN WAHID
KHORASANI

38
 Question

We are a community living in a Sunni area. They think we are kafirs

and say that we are kafirs. Under these circumstances, is it also
possible for us to treat them in like manner and, just as they take
us to be kafirs, we do the same to them? We request that you
inform us regarding our shar‘i responsibility while facing these
attacks.

Answer

Anyone who verbally bears witness to the oneness of God Almighty

and the messengership of the Seal of the Prophets (S) is a Muslim
and his life, his honour and his property are inviolable just like the
life, the honour and the property of one who follows the Ja‘fari
school of thought. Your legal responsibility is that you treat kindly
those who have said the shahadatayn even if they consider you an
unbeliever. Have good social relations with them. If, they treat you
unjustly, you should not deviate from the straight path of truth and
justice. If one of them becomes sick, and visit him. If one of them
passes away, attend his funeral. If they have a need that they
request from you, then fulfil it. Comply with God’s decree when He
says:
‫ب ﻟِﻠﺘﱠـ ْﻘﻮى‬ ِ ِ ٍ
ُ ‫َوﻻ ْﳚ ِﺮَﻣﻨﱠ ُﻜ ْﻢ َﺷﻨَﺂ ُن ﻗَـ ْﻮم َﻋﻠﻰ أَﻻﱠ ﺗَـ ْﻌﺪﻟُﻮا ْاﻋﺪﻟُﻮا ُﻫ َﻮ أَﻗْـَﺮ‬
Ill feeling for a people should not lead you – because
they barred you from entering the Sacred Mosque – to
transgress. Cooperate in piety and Godwariness, but do
not cooperate in sin and aggression, and be wary of
Allah. (Qur’an 5:2)
And act on God’s orders when He says:

39
 ً‫ﺖ ُﻣ ْﺆِﻣﻨﺎ‬ ِ
َ ‫َوﻻ ﺗَـ ُﻘﻮﻟُﻮا ﻟ َﻤ ْﻦ أَﻟْﻘﻰ إِﻟَﻴ ُﻜ ُﻢ اﻟ ﱠﺴ‬
َ ‫ﻼم ﻟَ ْﺴ‬
Do not say to someone who offers you peace, “You are
not a believer.” (Quran 4:94)30
Indeed, understanding in these matters has disappeared. This
type of behaviour leads to the shedding of innocent blood which
the exhortations of the Imams (A) are against. Open curses and
insults are not permissible. First of all, open cursing in general is
forbidden, and this is stressed in the commands of the religion.
Secondly authentic narrations say, ‘Pray in their mosques’. Visit
their sick. Attend their funerals. The narrations say, ‘Be an
adornment to us, and do not be a disgrace to us.’ In these
narrations two points arise; one is negative and the other is
positive. The negative point – which is ‘do not be a disgrace to us’
– is that you should not harbour enmity towards the revered figures
of another school of thought. Do not insult their revered figures;
cursing and insulting their great figures is not permissible because
it can alienate them from the Ahl al-Bayt (A) and their teachings.
The positive aspect – which says ‘be an adornment to us’ – tells us
that we should attend their Friday Prayers, that we should show
them love, visit their sick, and set forth our speeches and teachings
to them; the main point here is spreading the teachings of the Ahl
al-Bayt (A). This is a path that we have not been versed in – the
path of positivity.31

30
See ‘Hosn-i mu‘ashirat ba mokhalifin-e madhhab’, in the Official Website of the
Office of Grand Ayatollah Wahid Khorasani, Aban 1387 (hijri solar calendar)
<http://wahidkhorasani.com>.
31
Remarks by Grand Ayatollah Wahid Khorasani on the visit of Ayatollah Muhsin
Araki, General Secretary of the World Assembly for Convergence of Islamic Schools
of Thought on the 2nd Khordad 1393 <http://taghribnews.com/vdchzwnz623nm-
d.tft2.html>.
40
 GRAND AYATOLLAH
JA‘FAR SUBHANI

42
 The Book of God

All Muslims should take the Book of God as their model. They
should be united and avoid any type of activity that would cause
division especially at this time when the unbelievers and the forces
of arrogance are plotting to cause division between Muslims and
spilling their blood at each other’s hands.
When Imam Ash‘ari was on his deathbed, he called all his
students around him and said, “Bear witness that I never did takfir
upon any of the People of the Qiblah [Muslims] because all of them
have one object of worship, and all of them are under the flag of
Islam.”
What we have said makes it incumbent upon us to respect the
sentiments and beliefs of others and not to relate to them in a way
that leads to division. The levelling of insults at the Companions,
which the Shi‘is have been accused of, is an unjust act that is totally
wrong. Shi‘is should dissociate themselves from this type of activity.
They should see the Companions as examples, as Imam ‘Ali ibn
Husayn (A) said in the following prayer:
‫ اﻟﺬﻳﻦ أﺣﺴﻨﻮا اﻟﺼﺤﺒﺔ واﻟﺬﻳﻦ أﺑﻠﻮا اﻟﺒﻼء‬،‫ﳏﻤﺪ ﺧﺎﺻﺔ‬ّ ‫اﻟﻠﻬﻢ وأﺻﺤﺎب‬
‫اﳊﺴﻦ ﻓﯽ ﻧﺼـﺮﻩ وﮐﺎﻧﻔﻮﻩ وأﺳﺮﻋﻮا إﱃ وﻓﺎدﺗﻪ وﺳﺎﺑﻘﻮا إﱃ دﻋﻮﺗﻪ‬
O Allah! And as for the Companions of Muhammad
specifically, [bless] those who did well in companionship,
who stood the good test in helping him, responded to
him, assisted him, hastened to receive him in kindness
and strove to respond to his call.32

32
The prayer is from Imam Zayn al-‘Abidin, al-Sahifah al-Sajjadiyah, supplication 4
(for the Companions that supported the Prophet (S)). Excerpt is from the message
of Grand Ayatollah Ja‘far Subhani to the hajj pilgrims.
43
 GRAND AYATOLLAH BAHJAT

44
 Brotherhood

We should let the people know that we have amity with the Ahl al-
Sunnah. We have no problems with them. They are following their
own tariqah (spiritual path), and we are following our own. We have
our evidence, but that is beside the point. They also acknowledge
the two testimonies of faith (shahadatayn) which we acknowledge.
Based upon this we have no difference with Sunnis apart from the
superfluous actions that they do. You say that every year strangers
come to Shi‘a neighbourhoods in Baghdad and, in the morning, cry
out ‘prayer is better than sleep (al-salat khairun min al-nawm).’ In
Sunni neighbourhoods also, someone comes and recites in the in
the call to prayer ‘hasten to the best of deeds (hayya ‘ala khayr al-
‘amal )’.33 The Sunnis say that these are Shi‘is who have come to
undermine the Sunnis, and vice versa. Then they both start to fight
until the foreigners make themselves rich as brokers of peace.34
Why couldn’t we have come together and agreed to be united
– brothers, in one accord? Unity is a matter so self-evident that
even non-religious people and non-believers subscribe to it35.
Shi‘i-Sunni conflict is a matter of colonialism. The most
important matter is that the two sects have a love for the Ahl al-
Bayt (A) 36

33
The former is part of the Sunni call to morning prayer, and the latter is part of the
Shi‘i call to morning prayer.
34
Centre for the Collation and Publication of the Works of Grand Ayatollah Bahjat
<http://bahjat.ir/fa/content/5698>.
35
Dar Mahdar-e Bahjat, vol. 1, p. 186.
36
Mohammad Mohammadi Ray Shahri, Zamzam-e ‘Erfan (Yadnameh-ye Faqih-e
‘Aref-e Hadrat Ayatollah Mohammad Taqi Bahjat), p. 292.
45
 Whoever does not desire Muslim unity is not a Muslim. Our
Imams prayed along with them in their congregational prayers in
the name of Muslim unity.37

37
Ibid.
46
 GRAND AYATOLLAH SAYYID MUSAWI
SHUBAYRI ZANJANI

48
 Muslim solidarity

Whoever says the shahadatayn verbally (unless he is a Nasibi or a

Kharijite) is a Muslim, and the rulings of Islam in such areas like the
permissibility to marry, to inherit mutually, and to show respect for
his life, property, and so on apply to him. Those who foment
sectarianism amidst the ranks of Islam and pronounce takfir upon
other Islamic sects are outside the reality of Islam. Even though they
might not be direct agents of colonialism, they are, without doubt,
furthering the corrupt aims of the colonialists who aim to
undermine the principles of Islam, destroy the religion of the Noble
Prophet of Islam (S) and render forgotten His Sublime Name.
Suicide attacks by these groups only serve to please the
unbelievers and those enemies who swear that they are aiding
Islam.
ِ ‫اﳊ‬
‫ﻴﺎة اﻟ ﱡﺪﻧْﻴﺎ َو ُﻫ ْﻢ ْﳛ َﺴـ ـﺒُﻮ َن أَ ﱠُْﻢ ْﳛ ِﺴـ ـﻨُﻮ َن‬ ِ ِ‫ﱠ‬
َْ ‫ﺿـ ـ ﱠﻞ َﺳـ ـ ْﻌ ُﻴﻬ ْﻢ ﻓﯽ‬ َ ‫ﻳﻦ‬ َ ‫اﻟﺬ‬
ً‫ﻳﻦ أ َْﻋﻤﺎﻻ‬ ْ ‫ﺻْﻨﻌﺎً ﻗُ ْﻞ َﻫ ْﻞ ﻧـُﻨَـﺒِّﺌُ ُﻜ ْﻢ ِ ْﻷ‬
َ ‫َﺧ َﺴـ ِﺮ‬ ُ
Shall We tell you of those who have lost out the most on
their deeds? It is they whose efforts strayed in the life of
this world, while they reckoned that they were doing
good. (Qur’an 18:103-104)

God willing, all Muslims will become aware of the deceptions of

the enemies of Islam, take a firm position and persist in their
endeavours in establishing the greatness and honour of Islam.
It is necessary for all Muslims, whether Shi‘i or Sunni, to promote
solidarity with all of their vigilance and speak with one voice. They

49
 should adopt appropriate conduct when confronting these groups
and avoid all forms of conflict and sectarianism.38

38
Official media headquarters of the office of Grand Ayatollah Shubayri Zanjani
<http://zanjani.net/index.aspx?pid=99&articleid=63309>.
50
 GRAND AYATOLLAH ‘ABDULLAH
JAWADI-AMULI

52
 Respecting revered figures

Every nation has revered figures which they respect, and this is in
no way particular to monotheism or atheism. One must avoid
insulting or treating them disrespectfully. For this reason, the Noble
Qur’an says concerning this:
‫اﻪﻠﻟَ َﻋ ْﺪواً ﺑِﻐَ ِﲑ ِﻋ ْﻠ ٍﻢ‬
‫ﻴﺴﺒﱡﻮا ﱠ‬ ِ ‫و ﻻ ﺗَﺴﺒﱡﻮا اﻟﱠ ِﺬﻳﻦ ﻳ ْﺪﻋﻮ َن ِﻣﻦ د‬
ِ‫ون ﱠ‬
ُ َ‫اﻪﻠﻟ ﻓ‬ ُ ْ ُ َ ُ َ
ِ ِ ِ ِِ ِ ٍ ِ
‫ﻚ َزﻳﻨﱠﺎ ﻟ ُﻜ ِّﻞ أُﱠﻣﺔ َﻋ َﻤﻠَ ُﻬ ْﻢ ﰒُﱠ إﱃ َرّ ْﻢ َﻣ ْﺮﺟﻌُ ُﻬ ْﻢ ﻓَﻴﻨَـﺒّﺌُـ ُﻬ ْﻢ ﲟﺎ‬ ِ
َ ‫َﻛﺬﻟ‬
‫ﻛﺎﻧُﻮا ْﻳﻌ َﻤﻠُﻮ َن‬
Do not insult those they invoke other than Allah, lest they
insult Allah in enmity without knowledge. Thus We have
made pleasing to every community their deeds. Then to
their Lord is their return, and He will inform them about
what they used to do. (Qur’an 6:108)
No one has the right to insult revered figures because they might
turn around, and God forbid, speak ill of the revered figures of the
believers.
Insulting the Companions, disrespecting revered figures of
Shi‘is and Sunnis, and insulting and wrongfully belittling the beliefs
of either group are forbidden (haram). They create conflict and
ignite the flames of sectarianism and discord and destroy the basis
of unity of the Muslim ummah. This is a major sin that everyone
should seriously refrain from doing.39

39
Message of Grand Ayatollah Jawadi Amuli to the hajj pilgrims in 1392 (hijri solar
calendar).
53
 GRAND AYATOLLAH SAYYID MAHMUD
HASHIMI SHAHERUDI

54
 Respecting revered figures

Magnifying differences and creating barriers with other Islamic

schools of thought are against shari‘ah law. The enemy would
exploit this as negative propaganda to exacerbate these
differences.
The enemy exploits differences between schools of thought and
communities; they exacerbate them to influence the community.
They are always trying to split the Muslim world through
differences in theology and jurisprudence. We should be careful of
people who draw sectarian lines and amplify our differences, while
at the same time we should respect each other’s jurisprudential
opinions. If we want to draw sectarian lines, we should have
hundreds of lines in our own Shi‘i community because every
mujtahid in the Shi‘i madhhab has a particular opinion. Every form
of insult towards the followers of a madhhab is haram. Any type of
belittling a belief is wrong, and ‘ulama should also make it haram
so that it would be recognised in our penal code as a crime and be
tackled as such.
Insulting the revered figures of the Ahl al-Sunnah is contrary to
the way of the Ahl al-Bayt (A). The Imams (A) never insulted the
revered figures of Ahl al-Sunnah, not to mention the wife of the
Prophet (S). We should avail ourselves of what the Prophet and
Imams said and how they lived. The Imams never cursed or insulted
revered figures, and therefore we should not do this.40

40
Speech by Grand Ayatollah Sayyid Mahmud Hashimi Shaherudi on 21/04/1393 to
a gathering of judicial councils based in Mazandaran.
55
 AYATOLLAH MUHAMMAD HUSAYN
FADLULLAH

56
 The ummah

Islam is the verbal expression of the shahadatayn along with belief

in the necessary concomitants [to the shahadatayn] that are
mentioned in the Qur’an. Thus whoever finds these necessary
concomitants incumbent upon him is a Muslim, and all of the laws
of Islam apply to him. This is so unless that person denies an
essential aspect of the religion of Islam, and he recognises the
concomitant of that denial, which is that this denial leads to giving
the lie to the Messenger of God (S). However, differences in
speculative matters that ‘ulama disagree over do not result in in
takfir.41
We believe that the followers of all the schools of thought in
Islam are members of the Islamic ummah and doing takfir of the
Muslim ummah, in whatever form it may be, is not permissible. In
cases where there is disagreement, it should be dealt with by
rational discussion on the relevant issue, as the Qur’an has said:
‫ﻓﺎن ﺗﻨﺎزﻋﺘﻢ ﻓﯽ ﺷﯽء ﻓﺮدوﻩ اﻟﯽ ﷲ و اﻟﺮﺳﻮل‬
And if you disagree about anything, return it to Allah
and his Messenger. (Qur’an 4:59)42

41
Ghazi ibn Muhammad ibn Talal, Ijma‘ al-Muslimin ‘ala Ihtiram Madhahib al-Din, p.
255.
42
Ibid.
57
 GRAND AYATOLLAH SAYYID
MUHAMMAD SA‘ID HAKIM

58
 Question

Please guide the millions of Muslims regarding this particularly

important subject: is someone who utters the shahadatayn, prays
facing the qiblah, and adheres to one of the eight schools of
thought (Hanafi, Shafi‘i, Maliki, Hanbali, Ja‘fari, Zaydi, Ibadi, or
Zahiri) considered a Muslim with his life, honour and property
inviolable?

Answer

Doing takfir upon the Companions and Muslims of whatever other

school of thought is not something Shi‘is believe in. This belief of
ours arises from the spirit of Islam and its principles. This point is
understood from a number of narrations by the Shi‘i Imams (A) on
the subject, and in the legal judgements (fatawa) of jurisprudents.43

Question

Many Muslims and non-Muslims ask us about Islamic unity and

connections between the different Islamic schools of thought. We
would like your Excellency to answer the following questions:

1) Is someone who follows the Hanafi, Maliki, Shafi‘i, Hanbali,

Ja‘fari, Zaydi, or Ibadi school of thought considered a Muslim?
2) What are the limits of doing takfir in Islam? Is it permissible for
a Muslim to do takfir upon the followers of one of the well-
known schools of thought mentioned in the question above,

43
Sayyid Muhammad Sa‘id Hakim, Fi Rihab al-‘Aqidah, vol. 1, pp. 34-43.
59
 or the Ash‘arite or Mu‘tazilite schools? Is pronouncing takfir
upon followers of Sufism permissible?

Answer

1) Confessing the shahadatayn verbally and performing the

obligatory actions and necessary elements that are binding in
religion, such as canonical prayer, that would make us say that
someone is a Muslim is sufficient [to be considered a Muslim].
2) The answer can be found in what was said before this.44

44
Ghazi ibn Muhammad ibn Talal, Ijma‘ al-Muslimin ‘ala Ihtiram Madhahib al-Din,
p. 225.
60
 GRAND AYATOLLAH BASHIR NAJAFI

62
 Question

Many Muslims and non-Muslims ask us about Islamic unity and

connections between the different Islamic schools of thought. We
would like your Excellency to answer the following questions:

1) Is someone who follows the Hanafi, Maliki, Shafi‘i, Hanbali,

Ja‘fari, Zaydi, or Ibadi schools of thought considered a Muslim?
2) What are the limits of doing takfir in Islam? Is it permissible for
a Muslim to do takfir upon the followers of one of the well-
known schools of thought mentioned in the question above,
or the Ash‘arite or Mu‘tazilite schools? Is pronouncing takfir
upon followers of Sufism permissible?

Answer

1) Whosoever confesses to the oneness of God and the

messengership of Muhammad ibn ‘Abdullah (S) verbally and
believes that messengership and Prophethood end with him,
and who also believes in the eschatology that comes with the
faith, while not denying any of the above and is firm in his
Muslim identity, is counted as a Muslim. He falls under all of
the laws of Islam and as such, his life, property and honour are
inviolable. It is also obligatory on all Muslims to defend his
property and his honour. And Allah knows best.
2) It is not permissible to pronounce takfir on anyone who utters
the shahadatayn verbally – i.e. bearing witness to the oneness
of God and bearing witness to the prophethood Muhammad

63
 ibn ‘Abdullah (S) – ad believes in the Day of Judgment and
does not deny any of those matters that a Muslim would affirm.
There are also narrations from the Prophet (S) forbidding that.
Anyone who exacerbates sectarianism between schools of
thought or pronounces takfir on one of the schools of thought
mentioned above is ignorant and is displaying ignorance, or is
an enemy of Islam that has infiltrated [the community] with the
aim of inciting sectarianism and creating rifts among the
Muslims in service of supremacist unbelievers. And Allah knows
best.45

45
Ghazi ibn Muhammad ibn Talal, Ijma‘ al-Muslimin ‘ala Ihtiram Madhahib al-Din,
pp. 235-237.
64
 GRAND AYATOLLAH SHAYKH ISHAQ
FAYYAZ

66
 Question

Is someone who follows the Hanafi, Shafi‘i, Hanbali, Maliki, Ja‘fari,

Zaydi, or Ibadi school of thought a Muslim?

Answer

[Followers of] all of the schools of thought of Islam are Muslims.

The criterion for being Muslim is bearing witness to the oneness of
Almighty God and bearing witness to the messengership of the
Prophet (S). Whosoever says in Arabic, ‘I bear witness that there is
no god but Allah and I bear witness that Muhammad is the
Messenger of Allah’ is a Muslim and will be covered by all of the
laws of Islam making his life, his honour and his property inviolable.
This is the case whether the person is someone following the Ja‘fari
school of thought, the Zaydi [school], or the Sunni [schools];
whatever the school of thought might be, whether it be Hanafi,
Shafi‘i, Maliki, Hanbali, Ibadi, and so on.46

Question

What are the limits on takfir in Islam? Can one pronounce takfir on
a Muslim who follows one of the well-known schools of thought in
Islam or hold Ash‘arite or Mu‘tazilite beliefs? Is it permissible to
pronounce takfir upon those who follow genuine Sufi tariqahs?

46
Ibid., p. 229.
67
 Answer

The criterion for unbelief (kufr) is denying divine oneness and the
messengership. Therefore, pronouncing takfir upon the followers
of Ash‘arite doctrines, the Mu’tazilites, or followers of Sufi tariqahs
is not permissible. This is because they acknowledge divine
oneness and messengership. For this reason, from the time of the
Imams (A) until the present, we cannot find from among the great
‘ulama anyone who had pronounced takfir upon the followers of
the other schools of thought.47

47
Ibid. pp. 229-231.
68
 GRAND AYATOLLAH QURBAN-‘ALI
MUHAQQIQ KABULI

70
 Respecting revered figures

Restrain yourself from being disrespectful towards the revered

figures of the Ahl al-Sunnah. Today, more than at any other time,
the world of Islam is confronted by [difficult] circumstances. In this
situation, one feels the necessity of unity and solidarity with the
ummah despite our differences in nationality and race, and
jurisprudential and madhhabi disagreements with each other. In
the meantime, the scheming enemy and ignorant friends,
unfamiliar with the basic principles of the clear religion of Islam, are
like the two blades of a pair of scissors that threaten to cut the
manifest rope, which is the unity and brotherhood of Muslims.48
In this period of time, the published legal opinions (risalat) of
Islamic scholars struggle with communal extremism, nationalism
and sectarianism that form the main roots of hypocrisy in the
Muslim community.49

48
Remarks by his Eminence concerning stirring up divisiveness. Ahlulbayt Channel,
Shawwal 1431 AH. See the official website for Grand Ayatollah Muhaqqiq Kabuli
<http://www.mohaqeq.org/fa/news/40.html>.
49
Message of Grand Ayatollah Muhaqqiq Kabuli to the symposium on the thought
of Shahid Ayatollah Wa’iz Behsudi
<http://afghanistan.shafaqna.com/topic/item/49655>.
71
 GRAND AYATOLLAH SAYYID
MUHAMMAD HUSAYNI SHAHERUDI

72
 The dignity of believers

Anyone who testifies to the sentence ‘there is no god but Allah and
Muhammad (S) is the Messenger of Allah’ is a Muslim, and his life
and property are guaranteed and protected. Taking his life or
violating his property is not permissible; therefore, causing
violence, takfir, inciting sectarianism and conflict between Muslims
are also not permissible. It is necessary to protect revered Islamic
figures, and one should be careful not to be abusive to matters that
are revered by Muslims. It is not permissible to destroy the dignity
of believers and insult them.

73
 GRAND AYATOLLAH SAYYID
MUHAMMAD ‘ALI ‘ALAWI GURGANI

74
 Brotherhood

Whoever bears testimony (shahadah) to the oneness of God and

the (messengership of) the Prophet (S) becomes a Muslim, and
once he becomes a Muslim, he is a brother of everyone.50
One should not persist in taking the road of fomenting division
and creating an atmosphere of hostility. This is only to the benefit
of international supremacism and Zionism. In the past, different
Islamic sects used to come together out of respect despite their
own particular ways of thought and live together peacefully. They
would simply sit in discussion circles and have rational debates.
Today we should also live peacefully with each other and be one
united front. What we have instead are takfiri groups who, because
of their hostility to other sects, especially the Shi‘is, use whatever
pretence to kill and terrorise Muslims in many places such as
Pakistan, Afghanistan, Iraq, Syria, and Indonesia. This is
condemnable. These actions of theirs only make the supremacist
forces in the world happy and play into their hands.
The enemy is seeking to sow misunderstanding between the
two schools of thought, Shi‘i and Sunni, through incitement.
Therefore, the two sides, whether Shi‘i or Ahl al-Sunnah, should not
disrespect each other’s revered figures. The responsibility of the
maraji‘ and the scholars of religion in this instance is to raise
awareness (of this issue). For a long time, the Islamic scholars have

50
Remarks by Grand Ayatollah ‘Ali ‘Alawi Gurgani on the visit of the Head of the
Imam ‘Ali (A) Consultative Association and a number of students from Georgia, 7
Bahman 1393 (hijri solar calendar).
75
 been forerunners in the path of protecting unity among the various
branches of the ummah of Islam.51
We must set things in motion within our own borders and show
each other respect and experience good feelings and emotions,
because if we depart from the path of impartiality, we will be
afflicted by a multitude of troubles.52

51
Remarks by Grand Ayatollah ‘Ali ‘Alawi Gurgani on the visit of Ayatollah Muhsin
Araki.
52
Remarks by Grand Ayatollah ‘Ali ‘Alawi Gurgani on the visit of the administrative
staff of the Hajj and Ziarat Research Centre, 22/1/1392 (hijri solar calendar).
76
 GRAND AYATOLLAH HUSAYN MAZAHERI

78
 Respecting revered figures

Whether done by an individual or a group, fomenting division,

inciting sectarian sentiments especially by disrespecting the
revered figures and beliefs of Muslims and creating divisiveness
among the ranks of the followers of the great Prophet of God (S)
are not permissible from a rational and a shar‘i basis. Similarly, the
commission of wanton acts of destruction and suicide attacks by
takfirist groups with a rigid and hard-hearted attitude that results
in the killing of innocent Muslims is shameful and inhuman, and it
would pain the heart of every normal person. There is no doubt
that these types of actions are what the enemies of Islam and
Muslims desire and welcome.
Disrespecting the revered figures and beliefs of Muslims and
creating divisiveness among the ranks of the followers of the great
Prophet of God (S) is not permissible on a rational and a shar‘i
basis.53

53
See <https://www.tapatalk.com/topic/7090-104498>.
79
 GRAND AYATOLLAH SAYYID YUSUF
MADANI TABRIZI

80
 Suicide attacks

Islam does not permit showing disrespect towards the beliefs of

any religion, especially towards the Islamic schools of thought. Thus
any action that would result in divisiveness among the Islamic
ummah and bring loss, and the destruction of lives and property
upon Muslims is forbidden (haram) and goes contrary to religious
law.54
Suicide attacks upon Muslims and killing them in different
countries pains the heart of the friend of the shari‘ah and that of
every normal person. These types of actions are not in concordance
with Islam as a religion of kindness and mercy; they only efface that
image of Islam in the world.
May God preserve and protect the Muslims from the evil of the
oppressors and corrupters.

54
See <https://www.tasnimnews.com/fa/news/1393/10/13/60733>.
81
 GRAND AYATOLLAH SAYYID ‘ABD AL-
KARIM MUSAWI ARDABILI

82
 Sectarian strife

Those who imagine that they can defend Islam with bloodshed and
extremism have been duped by becoming tools for the ambitions
of the enemies of the Islamic ummah. Imam ‘Ali ibn Abi Talib (A)
held the vilification and disrespecting of others to be impermissible
and forbade abusive language. In these turbulent times, the
followers of the school of the Ahl al-Bayt (A) should be at the
forefront of making peace and reconciliation in the ummah against
sectarian strife and use the revelatory teachings and guidance of
the Messenger of God as a roadmap in their activities.

83
 AYATOLLAH MUHAMMAD TAQI
MISBAH-YAZDI

84
 Friendly relations

From the time of Shaykh Tusi until the time of Sayyid Sharaf al-Din,
our ‘ulama had relationships and friendly social relations with the
Ahl al-Sunnah. In the narrations of the Ahl al-Bayt (A), it has been
recommended that we participate with the Ahl al-Sunnah in
congregational prayers, attend their funerals, and so on. The Shi‘is
should have “respectful and cordial relations” with them, should
not relate with the [followers of different Islamic schools of
thought] with acrimony, and should not vilify their revered
figures.55
We should institute Shi‘i-Sunni unity based on the common
facts [that we share], and we should not emphasise instances where
there are differences. This is because if the ‘ulama on both sides
reject each other because of non-essential issues and lean towards
takfir, the very edifice of Islam will be destroyed, and Muslims will
not be able to live together. It is for this reason that the Ahl al-Bayt
(A) recommended that the Shi‘is should pray in the mosques of the
Ahl al-Sunnah, visit their sick, participate in their funerals, and even
put up with their unkindness. This is a subject that has been
stressed.56

55
Remarks of Ayatollah Misbah-Yazdi on the visit of the Friday Prayer Leader of
Imamshahr City, 25 Dey 1391 (hijri solar calendar).
56
Remarks of Ayatollah Misbah Yazdi during the visit of a number of non-Iranian
students, 10/2/1394 (hijri solar calendar). See Ayatollah Misbah Yazdi Media Centre
<http://mesbahyazdi.ir/node/5570>.
85
 AYATOLLAH MUHAMMAD RIDA
MAHDAWI KANI

86
 Question

Recently it has been asked, to whom do Islamic laws apply? Do they

apply to all the sects that profess Islam, from Sunnis to Shi‘is? Do
all of them fall under the laws and rulings of Islam?

Answer

Whoever professes the shahadatayn [attesting to the unity of God

and attesting to the prophethood of the Seal of the Prophets (S)]
is a Muslim unless he has enmity and hostility towards the Ahl al-
Bayt of the Prophet (A) and expresses that enmity. The Shi‘is of the
Ahl al-Bayt (A) are commanded to conduct themselves with all
Muslims in a spirit of brotherhood, amicability and sincerity,
participate (with them) in their congregational prayers and their
funeral services, visit their sick, endeavour to show them love, and
be of assistance to them. They are commanded to avoid sectarian
behaviour and enmity towards other Muslims; this is what the
enemy of Islam desires. The Shi‘is are obligated to respect the
revered figures of all of the schools of thought (madhahib) and be
aware of the troublemaking caused the enemy of Islam and
Muslims. They cause trouble because they are terrified of the
Islamic awakening. Allah says:
ِ‫ﲨﻴﻌﺎً و ﻻ ﺗَـ َﻔﱠﺮﻗُﻮا و اذْ ُﻛﺮوا ﻧِﻌﻤﺖ ﱠ‬
‫اﻪﻠﻟ َﻋﻠَﻴ ُﻜ ْﻢ‬ ِ ِ‫ﺼﻤﻮا ِﲝﺒ ِﻞ ﱠ‬ ِ
َ َْ ُ َ َ َ ‫اﻪﻠﻟ‬ َْ ُ َ‫َو ْاﻋﺘ‬
ً ‫َﺻﺒَ ْﺤﺘُ ْﻢ ﺑِﻨِ ْﻌ َﻤﺘِ ِﻪ إِ ْﺧﻮا‬
ْ ‫ﲔ ﻗُـﻠُﻮﺑِ ُﻜ ْﻢ ﻓَﺄ‬ َ ‫إِ ْذ ُﻛْﻨـﺘُ ْﻢ أ َْﻋﺪاءً ﻓَﺄَﻟﱠ‬
َ َ‫ﻒ ﺑ‬
Hold fast to the rope of Allah altogether, and do not
divide. And remember the blessings of Allah upon you
when you were enemies, and [Allah] united your hearts,
so that you became brethren by His blessing. (Qur’an
3:103)
87
 ‫اﻟﻠﻬﻢ اﻧﺼﺮ اﻻﺳﻼم واﻫﻠﻪ واﺧﺬل اﻟﮑﻔﺮ واﻫﻠﻪ‬
O Allah! Aid Islam and its people, and disgrace kufr and
its people.57
Pronouncing takfir upon Muslims from whatever group they may
be, murdering them, or seizing their property is forbidden (haram)
and is a mortal sin.

‫ﺴﺎد ﻓِﯽ ْاﻷ َْر ِ ﱠ‬

ٍ َ‫ﺲ أَو ﻓ‬ ِ
ْ ٍ ‫َﻣ ْﻦ ﻗَـﺘَ َﻞ ﻧَـ ْﻔﺴﺎً ﺑﻐَ ِﲑ ﻧَـ ْﻔ‬
َ ‫ض ﻓَ َﻜﺄَﳕﺎ ﻗَـﺘَ َﻞ اﻟﻨ‬
‫ﱠﺎس‬
‫ﲨﻴﻌﺎ‬ َِ
Whoever slays someone – except in punishment for
murder or corruption in the land – is as if they have killed
all of humanity, altogether. (Qur’an: 5:32)

57
A commonly recited prayer.
88
 AYATOLLAH MUHAMMAD YAZDI
CHAIRMAN OF THE COUNCIL
OF EXPERTS FOR THE LEADERSHIP

90
 Statements

Allah says:

‫اﻪﻠﻟَ َﻋ ْﺪواً ﺑِﻐَ ِﲑ ِﻋْﻠٍﻢ‬

‫ﻴﺴﺒﱡﻮا ﱠ‬ ِ‫ون ﱠ‬ِ ‫و ﻻ ﺗَﺴﺒﱡﻮا اﻟﱠ ِﺬﻳﻦ ﻳ ْﺪﻋﻮ َن ِﻣﻦ د‬
ُ َ‫اﻪﻠﻟ ﻓ‬ ُ ْ ُ َ ُ َ
Do not insult those they invoke other than Allah, lest they
insult Allah in enmity without knowledge. (Qur’an 6:108)
The Noble Qur’an unequivocally prohibits disrespectful language,
cursing, and imprecating misguided people, for this action could
provoke them into disrespecting the God of the universe out of
ignorance. It therefore follows that it is not correct to curse, swear,
or use disrespectful language to someone who is held in respect
by many people. If such behaviour directly or indirectly results in
killings, massacres, the destruction and damage to lives, property
or people’s honour, it is quite clear that this would be haram and
goes against shari‘ah in this world, and in the afterlife one would
have to answer for it. It matters not whether this action, this
disrespectful language, this cursing, or this imprecating takes the
form of a speech, a poem, a eulogy, or even in a lamentation,
whether it is presented in theatre, in movie cinematography or
whether it is in a real or virtual environment. The form it takes
makes no difference for it to be a cause and a factor in leading to
killings, massacres, and assaults upon the inviolability of the lives,
property and honour of others.
It is not permissible and indeed it is forbidden to curse and
imprecate the leaders of the heavenly denominations. This is
especially so with respect to the divinely sent prophets but is also
true for the caliphs and their successors, and in particular the most
notable personalities of Islam which include the wives and offspring
of the Prophet (S).

91
 In general, there is no right to curse, imprecate or use
disrespectful language at any place, time. It should not have even
the smallest role or explanatory effect with respect to elaborating
on a subject.

92
 AYATOLLAH ASIF MUHSINI

94
 Statements

1) Whoever believes in the oneness of God, in the

messengership of Muhammad al-Mustafa and the finality
of prophecy in him and in the Day of Judgment is a Muslim.
2) Violating the life, property, and the chastity of every Muslim
is emphatically forbidden (haram).
3) A Muslim is the brother of another Muslim. In protecting
this brotherhood, it becomes necessary to cooperate with
each other in the furtherance of Islam and excuse one’s self
from getting involved in matters that might cause
disagreements between each other.
4) Instigating divisiveness between the adherents of the
Islamic schools of thought (madhahib) is being treacherous
to the religion of Islam.

95
 AYATOLLAH MUHAMMAD MAHDI ASIFI

96
 Statements

1) Whoever verbally says the shahadatayn and acknowledges the

divinely ordained laws and necessary rules that all Muslims have
consensus upon is counted as a Muslim, and violating his life and
property is forbidden. It is narrated in an authentic narration from
the Messenger of God (S):

‫ﻓﺈذا ﻗﺎﻟﻮﻫﺎ ﻋﺼﻤﻮا ﻣﲏ دﻣﺎءﻫﻢ وأﻣﻮاﳍﻢ إﻻ ﲝﻘﻬﺎ وﺣﺴﺎ ﻢ‬...

‫ﻋﻠﻰ ﷲ‬
…When [people] say [“there is no God but Allah”], their
lives and property will be protected from me. Other than
that, the reality of the shahadatayn and the account of
their deeds are Allah’s business.58
2) The Messenger of God (S) regarded those who made war upon
Muslims and struggled against them without clear shari‘ah rulings
or without being [justified] in the Book and the Sunnah, as kafir
(unbelievers). On the occasion of the Farewell Hajj when he was at
the al-Khayf Mosque in Mina, he said:

‫إ ّن أﻣﻮاﻟﻜﻢ ودﻣﺎءﻛﻢ وأﻋﺮاﺿﻜﻢ ﻋﻠﻴﻜﻢ ﺣﺮام ﻛﺤﺮﻣﺔ ﻳﻮﻣﻜﻢ ﻫﺬا‬

... ‫ ﻓﯽ ﺷﻬﺮﻛﻢ ﻫﺬا‬، ‫ ﻓﯽ ﺑﻠﺪﻛﻢ ﻫﺬا‬،
Indeed your property, your lives and your honour among
each other are inviolable (haram) just like the inviolability

58
This narration has been mentioned by Ahmad Hanbal in different sections of his
Musnad. Bayhaqi has also mentioned it in his Sunan, Bukhari and Muslim in their
own sahih books and a large group of Prophetic hadith memorizers from both the
Shi’i and Sunni schools with sahih chains of narrators.
 of today [Eid al-Adha], the inviolability of this month
[Dhu al-Hijjah, which is one of the months where fighting
and violence was made haram] and the inviolability of
this holy land [Mecca].
Then he said:

‫ﻻﺗﺮﺟﻌﻮا ﺑﻌﺪی ﻛﻔﺎراً ﻳﻀـﺮب ﺑﻌﻀﻜﻢ رﻗﺎب ﺑﻌﺾ‬

Do not return to unbelief (kufr) after me, some of you
smiting the necks of others.59
3) Fanning the flames of extremist-originated discord, hatred and
causing schisms among Muslims are not permissible. In the same
vein, striving to create discord between the united ranks of
Muslims, to cause schisms, separation and alienation from each
other is also not permissible. God says:
ِ‫ﺼﻤﻮ ِاﲝﺒ ِﻞ ﱠ‬
َِ ‫اﻪﻠﻟ‬
‫ﲨﻴﻌﺎً َوﻻَﺗَـ َﻔﱠﺮﻗُﻮا‬ ِ
َْ ُ َ‫َو ْاﻋﺘ‬
And hold fast to the rope of Allah altogether and do not
split. (Qur’an 3:103)
There is no doubt that insulting and disrespecting the revered
symbols of Islamic schools of thought is one of the greatest factors
that cause schisms which God has forbidden us from doing.

4) Almighty God has commanded us in our interactions with other

Muslims, regardless of their sect or their school of thought, with
the exception of the Nasibis [those who express hatred for the
Prophet’s family (A)], to behave kindly towards them, to be pleasant

59
This narration is one about which there is consensus. Ahmad ibn Hanbal mentions
it in different sections of his Musnad. Nisa’i also mentions it in al-Sunan al-Kubra,
Ibn Habban in his Sahih, and Bukhari and Muslim in their two Sahihs. Additionally,
a large group of memorizers of the Prophetic hadith mention it with sahih chains of
narrations according to both Shi‘i and Sunni traditions in their compilations.
98
in our behaviour with them, to be affable and cooperative, to
integrate with them, to visit each other’s sick, and to love them.
There are indeed many narrations from the Noble Messenger of
Islam (S) that talk of these subjects, and a large number of them
are judged to be authentic (sahih). Similarly, in the school of the
Ahl al-Bayt (A), there are authentic narrations with chains of
transmission that are mu‘tabar (worthy of consideration) that talk
about this subject which we have cited in the book Fitnah al-
Ta’ifiyyah.
5) Whatever we have said above should not be taken to mean that
it is a barrier to jurisprudential and theological discussions among
the various schools of thought where specialist language is used
and when they take place in an intellectual atmosphere of
impartiality among Muslim lay and religious scholars. These types
of discussions would definitely result in mutual development and
growth, and lead to mutual exchanges in culture, jurisprudence,
and theology among Muslims. This is what our beloved Islam
recommends and encourages us to do.
We ask God Almighty to let us speak with one voice, to give us
unity in confronting difficulties and in tackling the issues we have
in common, and we ask Him to approve and render successful
those who are the forerunners in their advocacy for Muslim unity
and convergence between them.

99
 AYATOLLAH MUHAMMAD ‘ALI TASKHIRI

100
 Respect

We should show respect for each other’s revered figures. Imam al-
Sadiq’s behaviour with (members of) the other schools of thought
was friendly and warm. It is an indisputable fact both in our history
and in hadith that we should interact with all human beings with
love and brotherhood. In narrations attributed to Imam Sadiq (A)
he said:

ِ ‫ﻒ رﺳ‬
‫ﻮل‬ ُ َ َ ‫ﺻﻠﱠﻰ َﺧ ْﻠ‬
ِ ِّ ‫ﺼ‬
َ ‫ﻒ ْاﻷ ﱠَول َﻛﺎ َن َﻛ َﻤ ْﻦ‬ ‫ﺻﻠﱠﻰ َﻣ َﻌ ُﻬ ْﻢ ﻓِﯽ اﻟ ﱠ‬
َ ‫َﻣ ْﻦ‬
‫اﻪﻠﻟ ص ﻓِﯽ اﻟ ﱠ‬
ِّ ‫ﺼ‬
‫ﻒ ْاﻷ ﱠَول‬ ِ‫ﱠ‬
Whoever prays in the first rank (behind a Sunni imam) is
like someone who has prayed in the first rank behind the
Messenger of Allah (S).
For this reason, Shahid al-Awwal (may God have mercy on him)
says in his textbook that, ‘If someone had the option to choose
between praying behind a Shi‘i imam and Sunni imam, I would
choose to pray behind a Sunni imam’. This explication of Shahid al-
Awwal – because of his greatness – should not be taken lightly. This
religious scholar with such a status and position says that instead
of wanting to be present in the congregational prayer of Shi‘is, he
prefers to be present at the congregational prayers of the Sunnis.60

Ayatollah Taskhiri in an interview with Shafaqna

60

<http://shafaqna.com/persian/elected/item/133225>.
101
 AYATOLLAH MUHAMMAD HASHIMI
SALIHI

102
 Muslim unity

Islam has emphasised the unity of Muslims so much that maybe

after associating things with God (polytheism) there is no subject
[i.e. disunity] that it has forbidden more, to the extent that it has
been said:

‫ﺑﻨﯽ اﻻﺳﻼم ﻋﻠﻰ دﻋﺎﻣﺘﲔ ﮐﻠﻤﺔ اﻟﺘﻮﺣﻴﺪ و وﺣﺪت اﻟﮑﻠﻤﺔ‬

Islam was built upon two pillars: the confession of the
oneness of Allah, and unity in the profession to faith.
Therefore violating the lives, property or honour of Muslims is
a major sin and is prohibited in the religion of Islam. Furthermore
it makes it impermissible to disrespect the beliefs of any religion or
sects among the Islamic schools of thought.
From another perspective, suicide attacks against Muslims and
their mass killings in various countries are those things that have
been divinely prohibited. These are instances of corruption on the
earth and unpardonable sins that lead to an eternity in the fires of
Hell. All Muslims, including Shi‘is and Sunnis, should be vigilant
against the plots of the enemies of Islam, schismatic activities, and
groups that do takfir.
The responsibility of all Muslims is to show the world the true
face of Islam, the face of a religion of mercy, love and kindness and
a social order based on the principle of ‘dispute with them in the
best way’ (Qur’an 16:125). It is necessary that Muslims cooperate in
protecting our brotherhood in the furtherance of Islam.61

61
See <http://imam.miu.ac.ir/index.aspx?fkeyid=&siteid=17
&pageid=40530&newsview=59568>.
103
 AYATOLLAH MURTADA MUTAHHARI

104
 Divisions create weakness

That which befell the Muslims, taking away their power and letting
the non-Muslim world victimise them was sectarian divisiveness
itself. Without a doubt, the Muslims’ need for unity and concord is
indeed a most definite need, for a fundamental affliction of the
Muslim world is these very old hatreds between Muslim peoples.
The enemy is always looking to exploit these.62

62
Murtada Mutahhari, Emamat va Rahbari, p. 15.
105