RISALATUT-TAQRIB
Year:2010 | Volume:- | Issue:81|Papers Count:17

As a matter of fact, the phenomenon of takfeer is not a new occurrence in the religious history, but, it has been associated with and accompanied by it. Undoubtedly. There are some people who believe in the religious precepts and rituals, so they are considered believers. And, on the contrary side, those who do not believe in them, they would be categorized as unbelievers. Hence this affair is not new by itself, and we cannot deny it as a doctrinal actual state. But in fact, the problem lies in another place, which is deeming it (takfeer) easy within the believing or doctrinal framework, to the extent that some Islamic movements have been blamed for their failure in labelling the rulers or others of disbelief. Besides, it lies too, in the belief that killing is the only means to deal with every one who has been categorized in the circle of disbelief (kufr), with the entrance of many historical, political, and sectarian factors.At any rate, these factors will increase the subject with confusion and dubiosity, particularly, when they have led to the production of takfeery heritage which has become very hard to analyze and criticize, except by those who hold or possess genuine, far-sighted mind and thought, and those having objective and critical reason, who endeavour to pass over this heritage, and directly return to the basic major sources of religion. That is to say, they should refer to the Holy Glorious Qur’an and the Prophetic Sunnah, while attempting to judge this heritage in accordance with these major sources. None the less, takfeer (labelling some people of disbelief), which is done by some personalities to some other sects is mostly or wholly considered an affair affected by several factors. Of course, they need our thoughtful halt, careful study, and examination to find out and show clearly the nature of their effect, and how they take part in producing that phenomenon of takfeer among the religious sects. For this reason, we should investigate and think seriously of these factors, and act earnestly to find out the real proper solution to the problem.

The following thoughts and views will help control the disagreements, curb the conflicts, prevent the seditions between the Muslims, and assist the rapprochement of the viewpoints, and meet together on the path of the responsibilities held by us all, being the Ummah of truthfulness, goodness, justice, equality and rightness:1- Sticking Coherently to the Fundamental Precepts.They are capable of making all the Muslims one powerful Ummah, whose members cooperate, and help one another on righteousness, and pious duties and deeds, and call for prosperous goodness, and bring human believers out of darkness into light, and from worshipping of the servants to worshipping of the Lord of all the Worlds.2- Protecting the Rights, of the Human Being:We Muslims, are asked to make the individual human being as our own concern and care. And we should make his interests, rights, freedom, dignity, status, development of his capabilities as one of our basic objectives.3- Showing Care and Concern to the Society and Working Earnestly on Its Reform.This is the Message of Islam, and it is what all the Prophets and Messengers (A.S.) and reformers express about. Regarding this Allah Almighty says in the Glorious Qur’an: "l desire nothing but reform so far as l am able, And my welfare is only with Allah, on Him do l rely, and unto Him do l turn repentant." (11:88) At any rate, we must show proper concern to the Muslim society or human society. Thus, we should act seriously so as to be a good, firm, and secure society, which fulfils the needs of the human beings, a society of justice, freedom, and equality, as well as being a strong, fortified society which our Almighty Allah entrusted us and commanded us to obey Him and all of his prophets (A.S.)4- Difference in Vissions and Viewpoints.Such differences, whatever their deepness is, must not transfer to a factor of improper provacation and a field of exchanged accusations, or a self –instinctive conduct which is prohibited by Islam and forbidden by our Holy Prophet (S.A.) who calls us to ijtihad and rejection of fanaticism, mutual hatred, hostility, and seditions.5- The Islamic Sects (Schools of Thought)They are cxistent schools of thought. They are within the field of lawful difference and the ijtihad which is recommended by Allah and the prophets (A.S.). All of these differences can be understood, settled and solved properly by means of a continual contact and real fruitful dialogue as well as agreeable and understandable talks so as to cooperate on the points we have agreed upon, and excuse one another on the points we have disagreed upon.6- Refining of History.Some of the books of the history of Islam and Muslims, have committed some offences against the religion and human history, and made an insult to the whole Ummah and its role, capacity, and ability of leading the other nations, and guiding them to truth,, justice, and salvation. Our duty here, is to clarify the real facts and give the proofs against those seditions made by those who wrote the lies and factors of falsehood.7- Revealing the Role of Others in Sowing the Seeds of Discord and Dissension among the Islamic Sects and Groups. Those are called by Almighty Allah the hypocrites (munafiqun). 8- Islamic Movements and Powers.For the purpose of activating these Islamic thoughts and views properly, it is necessary to have a faithful group of people which can undertake the duty of the call to Almighty Allah. Besides, it can adopt all the notions and ideas which express the reality of Islam, while taking them from the main or major sources of the great religion, that is, the Holy Glorious Qur’an and the pure Prophetic Sunnah. ln addition, it should observe the duty of enjoining the right deeds, and forbidding the evil ones. Furthermore, it should fulfil the desire of the Muslim peoples in reforming and rejecting the symbols and factors of curruption, injustice, backwardness, and seditions in the Islamic societies.

ln fact this study is mainly composed of the four pivotal subjects as follows: First: The Reasons of Denominational Differnce.Secondly:Methodical Proposals Thirdly: Direct Denominational Treatments.Fourthly: General Notes and Observations.This study aims at exposing the most prominent Taqribi Rapprochement thoughts published by the journal of "Risalatul -’Islam "within the period of fifteen years of its issuance. Undoubtedly, the major idea of the journal of "Risalatul - ’Islam" is the pivotal thought of Taqrib (rapprochement). Its major objective is crystallization of this idea through submitting and presenting of the available views, and choices.As a matter of fact, today, after the passage of six decades of publishing the first issue of this journal, we have surely benefited, and are still benefiting from the reviewing of such an advanced experience in thinking and doing continual research for any factor and reason to bring the Muslims closer together and increase their coherent and strong unity and solidarity.

The peoples of the world, throughout the Arabic and Islamic history have known the role of the religious institutions in motivating and actuating the masses of the Ummah to adopt and take a certain attitude towards the internal and outside perils or dangers faced by the whole Islamic world.Undoubtedly, the discourse here, truly deals with the signficant role of these institutions in the most important issue relating to the Arabic and Islamic world, which is, first of all, the Palestinian issue. Then afterwards, it attentively shows how the role of these institutions has practically been acting from the beginning up until our present time. Furthermore, the question may be raised, too, as to what about the role of the religious authorities, and the Islamist thinkers towards this critical issue.lt is worth mentioning, that we have made an interview in a dialogue form with Dr. Hasan Mustafa Al-Bash, Professor of Comparative Theology (Science of Religions and Doctrines), and the History of the Holy Quds.

This great training course is characterized of remarkable traits as follows:First: lt is a joint comprehensive world course where all the peoples of the world take part in it.Secondly: lt deals with the most important issues in the human life, and his civilizatory and advanced march. Thirdly: lt is a course.  which all the members of the humankind undertake its rites or rituals willingly, and on a voluntary basis, in accordance with the Islamic Teachings enjoined precisely and commanded by Allah Almighty, the Creator of all the worlds.Fourthly: All of these factors act jointly on making its successfulness and victory. They are psychological motives, the historical memories of the sanctuaries and the holy places, and the sacred time of ash-Shahrul-Haram.And when the people accomplish all the rites of this course the ‘id (festival) will be announced, as it is the ‘id of victory against all the factors of injustice, and the triumph of winning all the factors and elements of perfectness.The clear noticeable thing in the Islamic ‘ids (festivals) is that they come out after finishing a full training course. They are either educational ‘ids (festivals) such as (‘Idul-Fitr), and (‘Idul-’Adhha) [Offering sacrifice for Allah], or grand life–festival like (‘Idul-Ghadir). ln fact, they are announced and observed so as to secure the right human felicity and happiness by being victorious over the whimsical desires and the Shaytan (the Devil). They certainly cover an important progressive stage of life, and beginning another developing stage which could arouse the high feelings of all the Muslims to have a good continuous relationship and contact with Almighty Allah. Because they have the legislation of all the obligatory and desirable prayers and other revealed and enjoined acts of worship and devotion to Almighty Allah.

As a matter of fact, whenever the Prophet of Allah (Allah’s peace and blessings be upon him and his righteous infallible progeny) has passed away joining (lahiqa) the heavenly Exalted Assembly (Ar-Rafiqu Al-’A‘la) has left behind his valuable memorial monuments as fresh, at the hands of his noble companions and believers. Most of his righteous companions and believing followers have been mentioning and remembering them, while asking Allah Almighty to endow them with blessings and mercy. In fact, these sacred monuments represent and remind us of the greatest and most perfect prophet of Almighty Allah among His prophets and Messengers. Many Islamic and non-Islamic historians have mentioned and talked in detail about them.Furthermore, the famous traditionalist lbn Mas‘ud has said:"These are his (Prophet’s) garments and robes which are not yet worn out, and his utensils (like plates, dishes, pots, and jars) which have not been broken yet". He added saying:"His garment which has been matted and compressed with woollen cloth and threads, has been found in the bouse of ‘A’ishah (one of his wives), and it is said to be the garment which the Prophet (S.A.) was wearing when he has passed away."None the less, regretfully, some of these inherited holy monuments and signs of the Holy Prophet (S.A.) have been worn out or exhausted, some have been burned or been on fire, or some of them have been removed or wasted. And some of them, in spite of their being valuable and important, remained without being preserved or safeguarded. ln addition, some of very precious and valuable ones are exposed to ruining or wearing out, because they are, unfortunately left for a long time without being safeguarded, and without having any protection or care in spite of their dire need to preservation, protection, safeguarding and careful attention.ln fact, anyhow, from among the surviving inherited monuments and traces, the footsteps or holy spots, and small marked areas which have been directly touched or handled, or even trodden by the holy feet of the Prophet (S.A.), are all considered sacred spots and holy places.Hence. For the Prophet’s sake and for the benefit of Muslim believers, and even for the non–Muslim believers, l have done this research and written my findings of study.I have divided this study into three pivotal sections or cycles as follows:First: Mentioning all the facts and notices, as well as the observations about the Prophetic, holy and memorial monuments.Secondly: Mentioning the benefits and advantages we can obtain and gain from the protection of the Propehetic valuable monuments and heritage.Thirdly: Mentioning the Shar‘i fundamental rooted-origin for the permission or permissibility of obtaining Allah’s blessings and mercy there, praying Allah near the spiritual, abstract means of the Prophet of Allah’s mercy, blessings, and divine guidance to Allah’s real teachings and precepts.