This is a temporary and tactical unity which cannot...

This is a temporary and tactical unity which cannot withstand the test of time because on this level, the hearts of the Muslims are still divided. Nonetheless, this unity is still a real unity because of the necessity underlying it, and stands in opposition to the “false” or “virtual” unities of groups which rally around a common name or imagined cause in a superficial way.

On the most inner level is the unity which arises from man’s awareness of the Divine and hence, his own essence; the transcendent unity of God and the immanent unity of Divine nature and creation (fiťrat Allah) in man and the world. For in understanding these matters, man understands his origin and end, and his present state which lies between the two.

He grasps the fallen and falling nature of man in this world and so becomes able to engage his will to make amends and to constantly struggle in the way of regaining his original heavenly state. This struggle or way is what is known as “religion” (or din) and, when understood in its totality, is the highest and best way to achieve true unity among men.9 Which of the two forms of unity must be chosen?

Well, if the challenge of the Ummah is seen to be primarily a political defeat from the outside, then the first “pragmatic” method of unity will be emphasized. If on the other hand, the challenge of the Ummah is seen to be a decline from the inside, then the second type of essential or transcendental unity will be the most pressing. For the most part, the choice of perspective will depend on how the idea of Ummah is understood in the first place.

The second understanding - the one based on the total and unitive understanding of reality - is not exclusive and can certainly include the first. The same cannot be said of the first or political viewpoint. What is clear is that the higher and more encompassing the understanding, the better will be the unity - of whatever type, level and extent, from the smallest groups and brotherhoods to pan-Islamic movements.

Imam ‘Ali (‘a) counselled his companion Kumayl in the following way: يا كميل ما من حركة إلا و أنت محتاج فيها الى معرفة O’ Kumayl! There no movement [or action] whatsoever but that you need understanding for it.10 The precursor to understanding is knowledge. So if understanding is necessary for any unity movement, knowledge is indispensable and without it more harm is done than good - no matter how good and noble the intentions and irregardless of how numerous the good deeds.