Moro Unity III: Understanding the Etiquettes of Differing

First Published in Bangsamoro.com

Division is surely to occur if one will not abide by the Qur'anic principle:

"If you differ in anything amongst yourselves then refer it back to Allah and His Messenger, if you believe in Allah and the Last Day; that is better and more suitable to final determination." [i]

Referring back to Allah is returning to the Qur'an and referring back to His Messenger is returning to the Hadith or Sunnah. In other words it is returning to Islam. This is perhaps why some people are called "Islamist" as opposed to secularist because these people returned to Islam in solving the miserable condition of the society. Specifically, they sought to define the problems besetting the society and prioritizing its magnitude according to the Qur'an and Sunnah. Similarly they sought to find solutions from the Qur'an and Sunnah in alleviating these maladies. They do this while believing in their hearts that Allah has given them everything they need in terms of guidance. They believe that Islamic injunctions are applicable to any sort of people at any point in time. They are truly the ones who understood the phrase" Islam is a complete way of life".

Those who depart from this Islamic principle of seeking the guidance of Allah as exemplified by His Messenger can be termed "non-Islamist". This would include Communists, Socialists and others that don’t subscribe to the above Qur'anic verse of returning to Allah and His Messenger.

Between them are those who are somehow a mixture of Islam and "non-Islam". Thus we see them doing good things as defined by the Qur'an and Sunnah and yet we see them also imitating the ways of the disbelievers in their organizing, gathering and activities while others mimic the methodology Marx, Engel and their "colleagues".

Whoever does not conform to the principle of following the Qur'an and Sunnah in times of differing, there could be no real and long lasting unity between them and the "islamist" because there is no basis of unity to hold on to in the first place. There is no frame of reference on which a decision or stand can be anchored upon. Thus, whoever has done so is in reality preferring his/her opinion over the guidance of Allah and His Messenger.

Although it is possible that cooperation may take place between them but it will be limited to what Allah has said in the Qur'an:

"Help you one another in al-Biri and at-Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression, and fear Allah, Verily Allah is severe in punishment."[ii]

According to al-Haafidh Ibn Kathir's commentary of this Ayah (verse):

"Allah commands His believing servants to help one another perform righteous good deeds which is the meaning of 'Al-Birr, and to avoid sins, which is the meaning of Taqwa. Allah forbids His servants from helping one another in sin and committing the prohibitions."[iii]

Meaning cooperation is in accordance with obedience to Allah and His Messenger not in sins and violation of the prohibited matters.

Likewise, those who prefer Islam as the way of rectifying the society has also differed because, and as we argued, they differ in the methodology of understanding the Qur'an and Sunnah. We already had repeatedly shown this methodology.

In addition to that, one of the reasons why those who resort to Islam also differ is because of the lack of understanding of the etiquettes of differing. Hence we deem it proper to conclude this series of articles by expounding the etiquettes of differing of the Ahlus-Sunnah wal Jamaa'ah.[iv]

If Islam is a complete way of life and Allah has sent down guidance then there should be ways of mending the differences between the Muslims. Indeed, the Scholars of Islam have written about this subject basing on the Qur'an and Sunnah as well as the practice of the Pious Predecessors, the Salafus-Saaleh - that is the Sahabah, their students and those who followed their ways.

Definition

Differing or "ikhtilaaf (in Arabic) has a number of similar linguistic meanings; from them; the absence of agreement about something, or dissimilarity. One says: a people disagreed and differed, each one of them adopt a way which is different to the others. Therefore Ikhtilaaf is when an individual, or a group of individuals, adopts a path, opinion or way, different to that of others."[v]

What follows are the established principles regarding differing and the ideas are mostly taken from the book: Understanding the Etiquettes of Differing by Saalim Ibn Saalih al-Marfadee.

1. Differing is a matter which will occur, but has been forbidden by the sacred law (Shariah)
Allah the Exalted has decreed from His tremendous Wisdom and His all-pervasive Will that this Ummah will divide and split-up, as did the people of the book before them. Allah the Exalted said:

"If your Lord had so willed, He could have surely made mankind into a single nation; but they will not cease to disagree, except those upon whom your Lord bestows His mercy, and for this did He create them"[vi]

Perhaps it is beneficial to quote the hadith of 'splitting' again. Abu Hurairah relates that Allah's Messenger said:

The Jews spilt-up into seventy-one sects or seventy two sects, the Christians spilt-up into seventy-one or seventy-two sects, and my Ummah will split-up into seventy-three sects."[vii]

In another narration (of this hadith):

"All of then are in the Fire, except one sect." They said: Who is it O Messenger of Allah? He said: "That which I and my Companions are upon."[viii]

Abu Sa'eed al-Khudree relates that the Messenger of Allah said:

"You will indeed follow the ways of those before you hand span by hand span, arm's length by arm's length, to the extent that if one of them enters a lizard's hole, you would also enter it." They asked: O Messenger of Allah! [Do you mean] the Jews and the Christians? He replied: "Who else!"[ix] [x]

Allah says in the Qur'an:

"And do not be like those who split-up and differed after the clear signs had come to them; for them is a dreadful torment." [xi]

Al-Haafidh Ibn Kathir said regarding this Ayah:

"In this ayah, Allah forbids this Ummah from imitating the division and discord of the nations that came before them. These nations also abandoned enjoining righteousness and forbidding evil, although they have proofs of its necessity"[xii]

Allah, the One free from all imperfections, said:

"…And be not of Al-Mushrikoon; those who split-up their religion and became sects, each sects rejoicing in that which is with it." [xiii]

2. Not every issue of differing (ikhtilaaf) is an issue of splitting (iftiraaq)

Not every differing (ikhtilaaf) is an issue of splitting (iftiraaq). Meaning, not every difference of opinion should cause division within the Ummah. "Lexically, Iftiraaq means: to split-up, to divide, to fragment. In the technical definition of the scholars, it means: 'To depart from the Sunnah and Jamaa'ah in one of the comprehensive fundamentals of the Religion; whether it be in matters of belief or actions.'"[xiv]

Unfortunately some people, especially those who attained some knowledge about the Deen (the way of life prescribed by Allah) became confused with the two. So they made permissible the splitting-up due to some issues of ikhtilaaf. For this to be avoided, we need to know the rules governing Iftiraaq like when and how it occurs, and what fall under matters of Ikhtilaaf and what does not.

"Shaykhul-Islam ibn Taimiyyah was asked about the limits that would cause someone to be counted amongst the people of innovation and sectarian desires. So he replied:
The innovation (bid'ah) that cause a person to be counted amongst the people of innovation and sectarian desires is what is well-known with the people of knowledge of the Sunnah to be in opposition to the Book (Qur'an) and the Sunnah; such as the bid'ah of the khawaarij, Shee'ah, Qadariyyah, Murji'ah"

Furthermore, the permissible ikhtilaaf comes from scholarly exertion (ijtihaad) and a good intention, for which the one who errs is still rewarded if his desire is for the truth and his intention is for seeking it"[xv] This is from the hadeeth of the Messenger of Allah:
"Narrated 'Amr bin Al-'Aas: He heard the Messenger of Allah say, "When a judge gives a ruling having tired his best to decide correctly and is right, he will have a double reward; and when he gives a ruling having tried his best to decide correctly and is wrong, he will have a single reward"[xvi]

3. Categories of Differing

Categories of Differing I: Blameworthy Differing

Ikhtilaaf can be broadly categorized into two: Blameworthy and Permissible. An Blameworthy differing is if both parties are censured and held blameworthy as in this Ayah:

"The Jews said the Christians follow nothing (i.e. ar not on the right religion); and the Christians said that the Jews follow nothing (i.e. are not on the right religion); though they both recite the scripture. Like unto their word, said (the pagans) who know not. Allah will judge between them on the Day of Resurrection about that wherein they have been differing."[1]

Permissible Differing can occur in the following circumstances:

Differences between Mujtahid Scholars in that which ijtihaad is permissible. Ijtihaad literally means to make an effort, to exert, endeavor etc. In Islamic law it means to formulate an independent judgment in a legal or theological question (based from the fundamental sources of Islam i.e. Qur'an and Sunnah etc.)[xvii] Therefore a Mujtahid scholar is the one who is capable of performing Ijtihaad.

The Guidelines of ijtihaad

Ijtihaad is not permitted in issues whose proof is decisive in its textual authenticity and decisive in its textual meaning. Example is the following verse from the Qur'an.

"And if he cannot, then let him fast three days during the pilgrimage, and seven days after his return, making ten days in all."[xviii]

This verse is an example of decisive in textual authenticity and decisive in textual meaning. The authenticity of the Qur'an is beyond doubt and the meaning of this verse is mathematically precise that leaves no room for another interpretation.

Ijtihaad is permissible if the evidence being used is one which is open to a number of possibilities. Example is if the proof (a hadith for example) is open to the probability of not being authentic.

Ijtihaad cannot be undertaken in issues for which there exists a scholarly consensus (Ijmaa'), or in which the scholars of Ahlus Sunnah wal Jamaa'ah have settled and decided upon a knowledge-based way. The ruling for the given issue must emanate from a Mujtahid scholar who has fulfilled the conditions from performing Ijtihaad.

The Ijtihaad of the past and first of scholars of this Ummah has a precedence over the later ones. Umar bin Abdul Aziz said: Adopt that opinion which conforms to those who came before you, for they were more knowledgeable than you."[xix]

It is perhaps appropriate to insert here regarding those students of knowledge, who, after returning from Islamic universities to their home place, are generally looked upon as scholars. While indeed they will play an important role in rectifying the society, they also need to know that they must not loose contact with the real scholars, the Ulama, the Ahlul-'Ilm. They need to know that there are matters where only the real scholars who are Mujtahids can delve into. By this, the blunders, which have befallen these Islamic da’wah and movements, can be minimized insha-Allah by consulting the scholars who are well known to them.

Categories of Differing II: Variational Differences

There is another type of differences called variational differing. An example is the variational modes of recital of the Qur'an. It also includes the variation or ways of sitting in performing as-Salaat (prayer). It could be permissible if there is no iftiraaq. It could be blameworthy and prohibited if there is iftiraaq

The Etiquettes of Differing in what is permissible

a. Having an open heart and accepting the truth.
b. Finest and most appropriate words should be used when discussion and debating.
c. The guiding principle is the clarification of truth. This is similar to Brother Deen's motto which he took from Imaam as-Shafi'ee:

"I believe my opinion is right with the possibility that it is wrong and I believe the opinion of those who disagree with me is wrong with the possibility that it is right"

Summary

The command to unite is incumbent upon all the Muslims including the Bangsamoro. Although differing and splitting-up has been decreed, it is nevertheless obligatory to avoid it. Not all differences should cause division. If differing occurs then it is necessary to go back to Allah and His Messenger, i.e., the Qur'an and Sunnah. The methodology of understanding the Qur'an and Sunnah is through the understanding of the Sahabah. It is also necessary to observe the etiquettes of Differing. One such etiquette is knowing that not everyone is capable of ijtihaad. Only those scholars who fulfill the requirements of being a Mujtahid are allowed. Therefore, the student of knowledge must be very careful in this matter. Splitting and division of the former nations caused their ruin and we are obligated not to follow their footsteps. Splitting and division in the Deen is a punishment from Allah because of the sins and disobedience of the people. What rectified the first part of this Ummah will also rectify the last part of it. Finally, it is Allah alone who grants success.

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[1] Soorah al-Baqarah (2):113
[i] Soorah an-Nisaa (4):59
[ii] Soorah al-Maa'idah (5):2
[iii] Tafsir Ibn Kathir (Eng. Trans.) Vol. 3 pg. 81. Darussalam Publishers and Distributors.
[iv] For a detailed discussion, consult: Understanding the Etiquettes of Differing by Saalim ibn Saalih al-Marfadee. Message of Islam Middles UK. Translated by Abu 'Aaliyah Surkheel ibn Anwaar Sharif.
[v] Ibid pg. 13.
[vi] Soorah Hood (11):118-119
[vii] It was declared to be authentic (Saheeh) by Shaykh al-Albaani in as-Saheehah (no. 203).
[viii] This was reported by at-Tirmidhee (no.2641), Abu Dawood, Ahmad, al-Haakim (1/128-129) and others. It was declared to be Hasan (sound) by al-Albaani in as-Saheehah (no. 204).
[ix] Meaning just as the Jews and the Christians split-up amongst themselves, then so will the Ummah split-up amongst themselves.
[x] Reported by al-Bukhaari (no.123) and Muslim (no. 456)
[xi] Soorah Aal-'Imraan 3:105
[xii] Tafsir Ibn Kathir Vol. 2 pg. 234.
[xiii] Soorah ar-Room (30):31-32
[xiv] ibid pg. 19
[xv] ibid pg. 21
[xvi] Agreed Upon by Bukhari and Muslim. See Bulugh Al-Maram by Al-Hafidh Ibn Hajar Al-Asqalani Book of Judgment; Hadeeth no. 1191 pg. 492. English Trans. Darus-Salam Riyadh KSA.
[xvii] Hans Wehr, A Dictionary of Modern Written Arabic, MacDonald & Evans London Pg. 143
[xviii] Soorah al-Baqarah 2:196
[xix] Thalaathah Rasaa'il lil-Haafidh Ibn Rajab (p.140); Verified by Muhammad al-'Ajmee.