Islamic Ecumenism (Taqrīb): Historical Definitions and Evolution
Islamic ecumenism (Arabic: التقريب, Taqrīb, lit. 'rapprochement') refers to modern intellectual and institutional efforts aimed at reducing sectarian distance among Muslim communities, especially between Sunni and Shia schools of thought. While themes of unity appear throughout Islamic history, formalized rapprochement is largely a modern development shaped by reform movements, Pan-Islamism, and 20th-century ecumenical institutions. This article traces the historical definitions and evolution of this concept.
Etymology and Concept
The word derives from the Arabic root q-r-b, meaning “to approach.” In modern Islamic discourse, Taqrīb refers to initiatives that promote:
Strengthened Islamic unity
Reduced sectarian hostility
Cooperative theological and juridical dialogue
Mutual recognition of shared ethical and legal principles
For a general background on intra-Muslim relations, see Sunni-Shia relations.
Early Evolution: From Political Pan-Islamism to Theological Taqrīb
The conceptual foundations of modern ecumenism evolved from broader calls for political solidarity to focused theological dialogue.
19th-Century Pan-Islamism
In the late 19th century, thinkers like Jamāl al-Dīn al-Afghānī and Muḥammad ʿAbduh championed Pan-Islamism. This was primarily a political and anti-colonial ideology seeking to unite the global Muslim community (Ummah) against European imperialism. It often prioritized geopolitical solidarity over addressing deep theological differences.
The 1743 Najaf Conference: An Early Precedent
A significant, though politically motivated, precedent occurred in 1743. The Persian ruler Nādir Shāh convened a conference of Sunni and Shia scholars in Najaf, seeking Ottoman recognition of Twelver Shiism as a fifth orthodox school of law (madhhab jā'farī). While it produced a written agreement, its impact was limited, demonstrating the early entanglement of ecumenical efforts with state politics.
20th Century: Institutionalization and the "Taqrīb Movement"
The post-World War I era, marked by the abolition of the Ottoman Caliphate in 1924, created a new urgency for Islamic leadership and unity, leading to the most organized ecumenical chapter.
The Rise of Al-Azhar as a Hub
With the caliphate's end, Cairo's Al-Azhar University solidified its position as a leading center of Sunni authority, making it a natural hub for outreach. Early platforms for dialogue included the 1931 General Islamic Congress in Jerusalem.
Jamāʿat al-Taqrīb and Its Scholarly Network
The movement crystallized with the 1947 founding in Cairo of the Jamāʿat al-Taqrīb Bayn al-Madhāhib al-Islāmiyya (Society for the Rapprochement of Islamic Schools of Thought). This became the heart of institutionalized Taqrīb.
Activities: It published the influential journal Risālat al-Islām, fostered a transnational network, and facilitated direct scholarly dialogue.
Key Participants: Sunni leaders included Grand Imam Maḥmūd Shaltūt; Shia participants included scholars like Muḥammad Taqī al-Qummī (representing Ayatollah Ḥusayn Burūjirdī), Muḥammad al-Ḥusayn Āl Kāshif al-Ghiṭāʾ, and ʿAbd al-Ḥusayn Sharaf al-Dīn.
The Apogee: Shaltūt's 1959 Fatwa
The movement's most tangible success was the landmark 1959 fatwa issued by Al-Azhar's Grand Imam Maḥmūd Shaltūt. He declared worship according to the Twelver Shia (Jaʿfarī) school of jurisprudence to be Islamically valid, an unprecedented act of official recognition from a premier Sunni institution. | Text and analysis of Shaltut's fatwa on JSTOR
Key Themes, Debates, and Challenges
The Taqrīb dialogue navigated centuries-old fault lines and faced significant obstacles.
Central Discussion Points
Early Islamic History: Differing narratives of the Succession to Muhammad and the status of the early caliphs.
Theological Doctrine: Issues like the Imamate in Shia doctrine.
Juridical Differences: Practices such as mut'a (temporary marriage).
Historical Polemics: Addressing entrenched stereotypes from classical texts.
Major Challenges
Ideological Opposition: Conservative elements on both sides, like polemicist Muḥibb al-Dīn al-Khaṭīb, viewed dialogue as a dangerous compromise.
Political Vulnerability: The movement's fate became tied to Arab nationalism under Gamal Abdel Nasser and Cold War rivalries (e.g., Egypt vs. Saudi Arabia), leading to its decline in the early 1960s.
Theological Limits: Fundamental disagreements persisted on the acceptable boundaries of doctrinal diversity.
Legacy and Contemporary Relevance
Although the original Cairo society declined, its legacy endures:
It established a modern model for structured theological dialogue between Sunni and Shia scholars.
It produced a significant body of ecumenical literature that remains a reference point.
Its spirit is echoed in contemporary initiatives like the Amman Message (2004), various academic forums, and track-II diplomacy efforts aimed at mitigating sectarian conflict.
Frequently Asked Questions (FAQ)
What is the difference between Islamic ecumenism (Taqrīb) and interfaith dialogue?
Taqrīb is intra-faith, focusing on relations between different Islamic sects (Sunni, Shia, etc.). Interfaith dialogue involves conversation between different religious traditions (e.g., Islam and Christianity).
Was the Taqrīb movement successful?
Its success lies in groundbreaking achievements like Shaltūt's fatwa and creating a sustained scholarly network. However, it did not permanently transform mass sectarian perceptions, as it remained vulnerable to political currents and ideological opposition.
Are there modern equivalents to the Jamāʿat al-Taqrīb?
No single organization holds the same central role today. However, its work is continued by various international Islamic organizations, academic institutes, and dialogue committees, including the ongoing ecumenical efforts of Al-Azhar University.
Conclusion
The evolution of Islamic ecumenism from political Pan-Islamism to the theological Taqrīb movement illustrates a persistent struggle within the Muslim world to reconcile unity with diversity. The history of Sunni-Shia relations in the 20th century was profoundly shaped by these ecumenical efforts. While political winds scattered many institutional gains, the intellectual foundations laid continue to inform the ongoing pursuit of mutual understanding within the global Muslim community.
References
Brunner, R. (2004). Islamic Ecumenism in the 20th Century: The Azhar and Shiism Between Rapprochement and Restraint. Brill.