“…Cooperate with one another in goodness…and do not cooperate in sin…” [Qur’an, 5: 2]
Any formidable campaign aimed to be enduring and impactful in transforming a society needs to be rational, pragmatic, and dynamic. The code of life Islam presents is consistent with human nature, progressive, and realistic in its mission. It consists of both specific and general rules ensuring its sustainability and currency. The specific rules are foundational that secure its structural stability. These are affirmative commandments, fixed, clear, and off-limit for any discussions or incursions. What Allah SWT and His Messenger have ruled cannot be overruled. The general rules are broad outlines with margins for adaptability to keep up with the evolving conditions that compel adjustments to remain functional and contemporary without overstepping any defined parameters. The variations in talents, functionalities, preferences, and consultation play an active augmenting role in the dynamics of this segment of the law. In particular, the diversity of thoughts and views is among the strongest features of Islam that propels its vitality and its appeal as a universal message.
Submission to Allah SWT by adhering to His code of conduct is the only driving force that emanates a Muslim’s measured actions in response to the conditions that perpetually evolve around him. War or peace, love or hate, agreement or disagreement, and the like, are scenarios that challenge and demand appropriate responses in line with the code of discipline. Distinctly, unlike the output of an assembly line, there is no monotony across physical units in nature, humans included. In an assembly line production, there is a finite number of output subsets. Within each subset, all units are identical. The lack of differentiation is due to human limitations. Despite his brilliance, man’s innovative imagination is very confined, restricting his permutations to just a few.
In contrast, across nature, diversity reigns infinitely in every conceivable category. From the deepest layers of the earth to the farthest planets in the sky, variations in all categories of living species, plants, objects, and the rest signify each unit individually. Despite a common thread of sameness, which defines a particular category, each unit has its own uniqueness. Each object in the creation has elegance of its own; each is well-proportioned, and invested with the most suitable features. This is Allah’s innovative genius and creative power that each unit He creates bears His signature of uniqueness: “He (Allah) Who perfected everything He created…” [Q, 32: 7] Despite the apparent disparity, however, there is complete coordination, cooperation and synergy within each category of objects and across all of them. Together they function as parts of one flawless system – the universe, under one Supreme Command. The variations all across are based on wisdom and fashioned to provide bountiful strength and richness solely for the benefit of mankind.
Islam’s respect for diversity and pluralism originates in the Quran. Just focusing on humans, Allah SWT created man in the most beautiful way: “… We created humans in the best form.” [Q, 95: 4]; and with an amazing diversity: “And of His signs is… the diversity of your languages and colors...” [Q, 30: 22] That is, although your vocal cords are similar, and there is no difference in the structure of the mouth, the tongue and the brain, people speak different languages in different regions of the world with different accents and dialects within the same language. Likewise, the formula of your physical structure is the same, your colors, for example, are so different that even twin siblings are not exactly alike. Allah SWT reveals His Wisdom behind His caused diversity: “O mankind, We…made you into peoples and tribes so that you may get to know one another…” [Q, 49: 13] Indeed, mankind is not only destined to exist as diverse peoples, but we as humans should welcome this and actively try to understand, interact, and collaborate with people who are different from us in so many ways, yet they are members of the same human family created superior by Allah SWT.
Diversity penetrates far and wide. No two individuals are identical in any of their characteristics, such as physical, psychological, intellectual, and emotional makeups. Given the innumerable variations, there is more diversity in the thought process of individuals than in any other measure of human attributes. Realistically, physical and social aspects only make up about half of diversity. The rest lies in the diversity of thoughts. Not only do we all think differently, but each individual’s thinking is a complex function of countless cognitive factors that constantly change, age, configure, and reconfigure. When we work interactively, the resulting culmination of differences of opinions, views, and analyses is the key to the growth of intellectual wealth and wisdom. The unceasing civilizational progress and intellectual diversity are correlated and amplified in every visible arena.
Diversity of thoughts is the reality that there is more than one way to think about something. Broadly speaking, different thought processes bring novel viewpoints to address issues for optimal outcomes. Finding common ground despite different perspectives is a way to move forward unitedly. It is also important to understand that while diversity can bring people together and enhance collective performance by pooling their talents, it can just as easily disrupt it. This is where their objectivity and alignment with the core values secured in prescribed doctrines become crucial.
A person’s effectiveness in addressing issues in a collective setting depends on how he approaches the issues using his understanding of the relevant factors, his core values, and his thoughtful and willful choices. From an Islamic perspective, he will fulfill his responsibility only if the focal point of his endeavors in this process is seeking Allah’s pleasure by sincerely observing the prescribed norms as closely as possible: “Allah neither looks at your appearances nor does He look at your wealth,” says the Prophet SAW, “but He looks at your hearts and your deeds.” [Muslim] Despite the diversity in levels of understanding and approaches, what links Muslims together globally is the centrality of their purpose. Promoting and safeguarding the welfare of the society is Islam’s moral imperative. With variations, this sprouts thought processes to excel in doing the right things right.
Islam provides flexibility to entertain others’ viewpoints. Of course, they have to be within bounds and meet certain criteria to be valid. All of them may be correct, or some of them, or none of them. If the purpose is noble and the pursuit is sincere, different paths on the surface will converge to the unity of purpose by Allah’s Grace, regardless. What facilitate overcoming a disagreement are basic decency, patience, and wisdom: “…debate … only in the best manner. Your Lord knows best who has gone astray from His way and who is rightly guided.” [Q, 16: 125] Respect others’ opinions. Simply because somebody does not agree does not mean he is wrong or his opinion is invalid. Dialoguing with civility is the bridge to closing the gap. We should hope our opinion is right with the possibility of being wrong, and others’ opinions are wrong with the possibility of being right.
The significance of consultation cannot be overstated. It is a major pillar of Islamic jurisprudence and its political system in matters where multiple parties with diverse opinions might have vested interests in their just resolutions. Even the Prophet of humanity was instructed to engage in it before reaching any decision, and even before putting his trust in Allah SWT: “…and consult with them in conducting matters. And when you are resolved on a course of action place your trust in Allah…” [Q, 3: 159] Indeed, conducting their affairs through mutual counseling is one of the distinct attributes of those who put their trust in Allah SWT: “And (those) who obey their Lord…conduct their affairs by mutual consultation…” [Q, 42: 38] Islam, however, does not specify the mechanism for procuring consensus, nor does it restrict it to any particular technique. Given the functional state of a society, it is left to people to utilize whatever methodology is available, pragmatic, and efficient with the caveat of full representation, fairness, accuracy, and transparency.
Conceptually, in a larger context, the origin of democracy is the pioneering notion of consultation that Islam introduced and mandated its incorporation, as a framework, in all collective affairs. The phenomenon of diversity provides fertility to the thought process that Islam encourages optimizing for its best yield. When multiple parties with diverse views have a vested interest in the outcome of a particular deliberation, their participation or representation in the process is their legally protected civic right. This is the only way to synthesize diverse opinions and to achieving the cherished goals. Islam has enshrined consultation in its creed for reaching accord at every level of the collective life.
Ironically, unity has become a buzzword used indiscreetly to drum up support for one’s actions and silence any dissent. Some perceive it very narrowly and naively. To them, it is like a physical object that can be acquired by longing and paying for it. To others, it means to follow their way only. Those who disagree are miscreants causing disunity. Still, to others, it means doing things together and in the same way, even though hearts and minds may be miles apart. In their mind, for instance, observing Eid on the same day with people on the other side of the globe is enough for Muslim solidarity. Nothing else matters. Some still live in the pre-Islamic era. Racial, ethnic, lingual, and cultural discriminations run in their blood vessels. They cannot imagine a pluralistic- multi-culture union in which all members enjoy equal status despite many inherent variations. How this kind of mindset undermines Islam’s claim to be universal does not even occur to their minds.
None of the above has any relevance to unity in Islam or even meaningful diversity. Difference of opinion is a natural gift and not an abnormality. Unity is neither abstract, nor an objective, nor can it be acquired by howling for it. It is in context and is a natural outcome of a process and certain behavior expected in an Islamic society. Note, Islam is not result-oriented; it is process-driven. That process is conforming to the scribed rules: “…Cooperate with one another in … righteousness…” [Qur’an, 5: 2] It is infuriating to point out that unity built on defiance to Allah’s rules is a rebellion against Him: “…do not cooperate in… transgression.” [Qur’an, 5: 2] All loyalties that tend to challenge the primacy of man’s loyalty to Allah SWT is a sin and must be rejected as transgression.
This has been categorically expressed by the Prophet SAW: “There may be no obedience to any creature in disobedience to the Creator.” [Muslim, Ahmad] In another narration, he reinforces: “There is no obedience in sin; obedience is only in what is good.” [Bukhari, Muslim, Tirmidhi, Ahmad] Conformity must not be confused with unity. Apathy is distress and leads to stagnation and/or violation. People should not be faced with the dilemma of choosing between incorrect unity and correct disunity. Both are evil, though the latter is lesser. If the correct unity is desired, however, it can only be achieved by remaining steadfast with the established guidelines and norms.
Looking at the history of Islam, even in the era of the Prophet SAW, there have been juristic differences among his companions. The diversity not only existed, it was respected. There are numerous examples of a unified purpose sprouting diversity and how to address it. Islamic scholarship is rich because of differences of opinions. Islamic tradition takes pride in Islamic legal theory and comparative Islamic law, developed for studying the differences in interpretations of the Qur’an and differences in the transmission of the hadith, as well as differences in the methods of interpretation of the text. The four major schools of thoughts are institutions that shed light on every aspect of Islam for its application in real life. They widely differ in their lines of thinking; yet respect each other’s viewpoint. In fact, historically, such diversity has been one of the prominent characteristics of the jurisprudence. Although the differences between scholars have produced diverse and often conflicting opinions, diversity has always been respected in their contributions.
Strictly, there is no room to be judgmental in Islam. The Prophet SAW says: “…A Muslim is brother of a Muslim… he does not show contempt for him …” [Muslim] Purity in thinking and actions is the only metric people will be judged on: “…Indeed, the most honorable among you in the sight of Allah is he who is most righteous of you…” [Q, 49:13] This is the only attribute that can anchor Muslims together and galvanize them as one community. Farming such a conduct is an order for securing unity: “Hold fast together to the rope of Allah and do not be divided…” [Q, 3: 103] Islam does not call to be united. Unity is innate. It commands not to be divided. Work out your wrinkles.
The rope of Allah SWT refers to the Islamic way of life prescribed in the Qur’an and practiced by the Prophet SAW. The wisdom behind using the metaphor of a rope is that it establishes a bond between man and Allah SWT and logically joins all those together who hold on to it. Devotion to Allah SWT is the focal point that unites all those who serve His cause. The center of their concerns is the loyalty to the prescribed code of conduct and their common desire is to uphold it collectively. This unifying force overcomes discord due to variations in shades and stripes, and differences of opinions. On the contrary, as soon as they deviate from their higher mission of advancing the cause of society, cracks begin to emerge within their ranks, causing fragmentation and spiteful conflicts.
Often a ground-up reconstruction begins by demolishing the existing structure considered unsafe. A perverted society needs to be disinfected before rebuilding it on moral principles. The Foundation-stone of a righteous society Islam envisions is very clear in the Qur’an: “… We have revealed to you this…Qur’an so that you warn those who dwell in the center of habitations and around it, and warn them of the Day of gathering…” [Q, 42: 7] That is, unify people under Allah’s Sovereignty with the concept of accountability by Him in the hereafter. Though socially and morally a corrupt society, by and large people were living together peacefully in and around Mecca. When the Prophet SAW began his mission, many families and communities were torn apart, as some embraced Islam and others became their arch enemies. On the surface, it was a fragmentation of a once united society, and the Prophet SAW himself had initiated the process that had caused the disintegration. However, the unity they were relishing was not founded on any sound rationale or moral ground. Following the message of the Prophet SAW, those who feared Allah SWT and accountability by Him, joined Islam to form a pious community that eventually brought everyone into its fold. Any association based on a breach of prescribed code is defiance to Allah SWT. It must not be confused with unity.
The Prophet SAW has made it very clear how to reconcile a genuine disagreement. Once there was a dispute among his companions regarding the new moon. Some thought it was the moon of the 2nd, while others argued for the 3rd. The Prophet SAW decreed: “Count it when you sighted it the first time.” [Muslim] If a controversy arises among Muslims regarding a matter, there is only one way to resolve it: “…and should you disagree concerning any matter, refer it to Allah and the Messenger...” [Q, 4: 59] Additionally, righteous leaders chosen by people also fall in this category.
We find two different views emerge from an incident of how the companions interpreted an instruction of the Prophet SAW to them. He is reported to have said to them as they embarked on a journey: “Do not perform salat-ul Asr (prayer) until you get to the place of Banu Qurayzah.” But still on their way, the time of the prayer had approached. Some said: “We will not perform the prayer until we get to the place.” Others insisted: “We shall pray; the saying of the Prophet will not prevent us from praying now.” So, some offered the prayer and others waited until they reached the destination. The issue was later presented to the Prophet SAW. He did not disapprove either. They had split into two groups. One had interpreted the literal meaning of the injunction while the other had derived meaning from the injunction, which they considered suitable for their condition. The Prophet SAW approved both, indicating that each position was legally just as valid as the other.
Rationality demands unity. There is no disagreement among people of the world, irrespective of their religion, political philosophy, culture, or other denominations, about the desirability of unity. Yet, they are split all over the place basically because each group or individual is unyieldingly adamant only in push their agenda. In contrast, the Qur’an presents a just and merited program of life designed to lead to unity if followed genuinely. The only possible source of differences among Muslims is then the depth of their understanding of the Qur’an, which varies from person to person. This is inevitable because the depth of the Qur’an has no floor. Even such differences, within limits, are neither undesirable nor harmful to unity or serenity of life. In fact, honest difference of opinion among scholars is highly beneficial for intellectual discourse. Whenever there is a dispute among Muslims, the matter should be referred to the Qur’an and the teachings of the Prophet SAW; and all parties concerned should accept whatever the verdict. Where there is no specific guidance available, they may exercise their discretion cautiously within the spirit and scope of general rules.
Anomalies are those differences of opinion that do not conform to the basic spirit of the Qur’an and the teachings of the Prophet SAW, including the established practices of his noble companions. They often echo predisposition, ego, arrogance, disrespect, or even animosity towards the dissenting party. However, if there is a general agreement on the basics and a person uses his intellect conscientiously, then any consequential disagreement is but natural and a valuable contribution to knowledge – highly appreciable and worthy of rewards. The disagreements among the companions, scholars and jurists are of this nature. Diversity of thoughts and reconciliation without compromising the principles is a sign of wisdom, intellectual maturity and moral stability. On the contrary, if minor differences are allowed to explode into major arguments and conflicts, marginalizing the basic principles, then the boundaries have been crossed. This is when people engage in the pettiness of disapproving each other and lose their civility in defiance of all norms. This is when a difference of opinion simply becomes a fitna (chaos) and disorder, jeopardizing the peace and unity of the community. The Prophet SAW was concerned about it: “…Verily he, among you, who lives long will see great controversy; so you must keep to my Sunnah and the Sunnah of the Khulafa-e-Rashedin (Rightly guided Caliphs) – cling to them stubbornly...” [Dawud, Tirmidhi]
Islamic Point of View 