Home Archive Statements A statement celebrating the birth of the Messenger (p.): Sectarian strife accomplishes the enemies'

Birth, the Messenger's birth, sectarian strife, Islamic unity, Takfir

Fadlullah: Sectarian strife achieves the goals the enemy failed to reach through war.

In a statement celebrating the birth of the Messenger (p.), His Eminence, the Religious Authority, Sayyed Muhammad Hussein Fadlullah, saw that Islamic unity is not an option one could choose or rule out. Rather, it is a methodology that is based on the positive attitude Allah wants the Muslim to take towards the other. He pointed out that this unity is targeted by the international arrogance that plans to dominate over the rest of the nation's strategic positions, through the psychological and propaganda war that incites one party against another.

His Eminence called for confronting the Takfiri thought by means of following what the Messenger (p.) had called for in his will. He also called the Muslims to launch an international campaign to introduce the Messenger's traits and personality. Sayyed Fadlullah warned that the Zionist enemy, which failed to achieve its goals through the direct war it launched against the Resistance, is now putting its stakes on sectarian strife. The Sayyed ended by emphasizing the right of the nation to protect itself and called for considering the assets of the opposition force a strategic force for the entire nation.

Following is the text of the statement:

According to accounts, Muslims differ on the exact date of the Prophet's birth, between the 12th and 17th of Rabi' Al-Awwal.

This difference mirrors the variation in the Islamic circle, whether in Ijtihad (deriving a ruling), historical studies, or by means of verification which some consider sufficient as proof while others do not. All this is a part of the natural differences among people, which all religions and sects have encountered. But, we would like to emphasize that following the Prophet (p.) goes hand in hand with following the message. Thus, we would be following the Islam that was born when the Prophet was sent, and with which he faced the challenges that had wanted us to stay in the darkness of Jahhiliyya with all its vices and narrowmindedness.

Thus, the Glorious Quran has narrated the stories of most of the prophets and messengers, so that they would act as an object lesson and a role model for us to follow. Yet, it did not mention their births or personal human traits, for it does not want the believer to indulge into them; thus, drifting away from the message. Rather, it aims at directing the believer towards engaging in the connotations of the message that the role model reflects.

The Holy Quran did mention the birth of Prophet Moses (a.s.) and Prophet Jesus (a.s.); however, not as a result of their personal traits, but rather because they were directly associated with the activity of the message and some of its contexts.

Thus, we are not much interested in the date of the birth, let alone the entire history in all its singularities of time if compared to the elements of the model and lesson. Actually, we are interested in what the Messenger says, be it a revelation or part of his own thoughts that enrich life and its experiments, and guide humanity towards the light. We are also interested in his actions that embody the meaning of the missionary value, as well as in the historic events that entail lessons that guide the present and embrace the course in its ascending line in life towards Allah, the Most Exalted.

Anyhow, the difference over the Messenger's date of birth ought not to be a difference over the message's values, for these values represent the title of unity amongst Muslims, just as the Messenger himself was the symbol of their unity. Therefore, we ought to establish an agreement on introducing our Prophet Muhammad (p.) to the world; the Prophet who was the talking Quran, and a mercy for the two worlds, and who enjoyed a set of sublime values that were uniquely assembled in one being.

In this respect, we would like to highlight several issues:

First: Islamic unity is not an option one could choose or rule out, but rather it is a methodology that is based on the positive attitude Allah wants the Muslim to hold towards the other, by finding all the common points between Muslims, in order to make use of diversity to enhance the points of strength in the Islamic community. This could strengthen Muslims and fortify their front in the face of the entire world that has gathered against them; for we exist in a world that is against values and morals, and that is based on personal interests and benefits. So, Islam came to free man from slavery, and even from his own pleasures, instincts and lusts; thus, ascending as a free man before the entire world and even before himself, so that he would be able to impose the reality on the picture that Allah has portrayed for life.

Unfortunately, this Islamic unity is targeted, nowadays, through:

First: The plans of the international arrogance axes that are set for the sake of dominating over the rest of the nation's strategic positions, in order to gain control over their wealth and natural resources and put pressure on their political movement.

Second: The psychological and propaganda war that aims to incite one party against another, by misleading some of these parties and claiming that they are endangered by the others. This war also aims to incite a permanent sectarian strife that drives the Islamic reality to step out of its rationality and step into the emotional fanatic instinct, on which Prophet Muhammad (p.) commented: "He who calls for Asabiyya (fanatic loyalty), or fights on the basis of Asabiyya, or dies on Asabiyya is not one of us," and: "He who becomes fanatic or accepts to be the object of fanaticism would be freeing himself from the tie of belief."       

Second: We ought to confront the Takfiri thought in our nation, for the Messenger of Allah (p.) implied so in his last will and said: "O People, just as you regard this month, this day, this city as sacred, so regard the life and property of every Muslim as a sacred trust…Never go back to being unbelievers, smiting each other’s necks…" Allah also addresses us, saying: "Then if you quarrel about anything, refer it to Allah and the Messenger." (04:59). Thus, we ought to manage our disagreements on the basis of dialogue, and resort to Allah's Book and the Sunnah of His Prophet to understand one another or to excuse each other for the differences in interpreting the Quran and the Sunnah.

Third: We ought to introduce the bright image of our Prophet (p.) to the entire world, so that it would become well-acquainted with this personality that embodies mercy, thought, richness and spirituality…all in accordance with the language people comprehend nowadays. This is a responsibility that all Muslims ought to shoulder, instead of being distracted by worthless marginal differences.

Fourth: Those in charge of the Islamic world, with all its states and parties, ought to move far from the policies that turn the nation into fragmented pieces, subject it to any form of theft by thieves and arrogant powers, and are aimed at turning the nation's struggle with the Zionist enemy into one amongst brothers, by means of a psychological and propaganda war.

Fifth: All Muslims ought to unite in the face of the axis of international arrogance that aims to impose its hegemony on the Islamic reality, starting from Afghanistan, Iraq, Somalia, Sudan, and reaching Iran… This axis is actually giving the enemy's entity the green light to proceed with intimidating and preparing for an aggression against the nation that if it was hit at a certain position, its entire entity would be afflicted.

We warn that the Zionist enemy that failed to achieve its goals through the direct war it launched against the Resistance, in Lebanon, Palestine and elsewhere, is now placing its stakes on sectarian strife incited by several media positions, and brought up by specialized research centers, and initiated by certain Islamic figures who [intentionally] failed to detect the movement of the enemies and ambitions of others who seek to undermine the nation from within.

Sixth: We want everyone to emphasize the right of the nation to protect itself by possessing its own elements of strength that safeguard its dignity, as well as the future of its generations, and impedes others from aggressing on it anytime they feel like it… We want all the free people in the nation to look upon the Islamic positions that possess new elements of strength in an open and aware manner, so that they would regard this strength as their own in their struggle against the nation's enemies and consider the assets of the opposition forces a strategic force for the entire nation far from narrow regional, sectarian or confessional calculations.

Lastly: We would like to address all the Muslims and say: Fear Allah in matters concerning Islam! Do not lock it [Islam] in your sectarian or fanatic prisons, do not destroy it by your spite and conflicts, do not distort it by ignorance and backwardness, do not lose it for the sake of your personal interests, and do not shed the blood of its people by your Takfiri atrociousness. Rather, enrich it by your potentials, spread it to the world by your innovations, elevate it by your leniency, cherish it by your free will, strengthen it by your unity, and do not render it vulnerable to the enemies' conspiracies and the schemes of the arrogant…have I conveyed the message? O Allah, testify.