Al-Qalam June 2015 Intra- INTRA-FAITH DIVERGENCES IN...

Al-Qalam June 2015 Intra-Faith Divergences in Muslim’s History (19)

INTRA-FAITH DIVERGENCES IN MUSLIM’S

HISTORY (AN ANALYSIS OF ITS NATURE, SCOPE AND REALITY)

Hafiz Aftab Ahmad

Prof. Dr. Ghulam Ali Khan *

Difference of opinion and thought is a natural process and every individual

has a right to have his own point of view. Human intellectual fertility

depends on his difference of opinion and learning from it. Disagreement in

the religious affairs creates ease and enhances the scope of religion. The

divergence among various schools of thought in Islam is often criticized for

the reason that if their source is the same, (i.e. Qur’an and Sunnah) then

why there is different opinions and different schools of thought in Islam. It

is emphasized that there is the need to promote mutual respect and

tolerance, to promote unity and encourage mutual co-existence for a

peaceful atmosphere in the Muslim societies. In this article, an attempt has

been made to answer these questions in the light of Muslim’s history. The

nature, scope and reality of Intrafaith differences have been described in

an analytical and critical perspective.

In our society whenever we come across the word

„disagreement‟, we associate different forms of conflict with it,

such as a heated argument, a confrontation, a brawl and some

extremes forms of conflicts such as hate, bigotry, biasness, enmity,

and malice. If the disagreement is on religious affairs then the state

of conflict gets even more complex and serious. In case of

disagreement on religious matters, the religious scholars are

reproached and rebuked; moreover the self proclaimed pseudo-

intellectuals often proclaim that, main reason for the disagreement

on a religious matter is due to incomprehensive religious education

and understanding of the religion. To make the matters worst such

religious divergences are highlighted and hype is created by

organizing debates to attract public attention and creating more

confusion, which play a huge role in increasing the intensity of the

conflict and disagreement.

The disagreement between various schools of thought in

Islam is often criticized for the reason that if their source is the

same, (i.e. Quran and Sunnah) then why there is different opinions

and different schools of thought in Islam.

The fact of the matter is that difference of opinion is by

itself not erroneous. This dissension actually shows the intellectual

Ph.D Scholar, Department of Islamic Studies, University of the Punjab, Lahore. *

Professor, Department of Islamic Studies, University of the Punjab, Lahore.


capacity of a society, it affirms that academics and intelligentsia of

the society have the understanding to differentiate between right

and wrong. They have the capacity to analyze the difference of

opinion without any bias, accept new ideas after affirming their

validity, moreover it signifies that they value research and have the

quest to learn. It signifies that before accepting any hypothesis they

explore all possibilities thoroughly prior to the conclusion.

The deliberation amongst the religious scholars was the reason

through which Islamic jurisprudence evolved into extensive

paragon of knowledge and laws. It produced numerous discussions

debates and consultations, through which many annotations and

denotations were added to Islamic Sharia, thus the opening doors

of knowledge and avenues for research and development. Such

open and candid debate allows freedom of speech and thought, and

is impeccable to avoid conflict, that may arise due to intolerance

and lack of ability to express opinion freely. Without such level of

tolerance it will not be possible to create an atmosphere for debate,

which allows learning and research. Debate and discussion

encourages learning and evolves knowledge base of the society

and develops it into a hub of consciousness, every evolving society

will have such healthy debates on certain points of disagreement

which allows the quest for knowledge and to find solutions for

their existing problems. This is the same type disagreement that is

pointed out in the verses Quran:

هاجا 1(1)لكل جعلنا منكم شرعة ومن Holy Prophet ملسو هيلع هللا ىلص declared such disagreement as blessing and

said:

فالتخا ىتما ةمحر(2)

Disagreement is a natural process every individual has his own

point of view, and way of thinking. Human intellectual fertility

depends on his difference of opinion and learning from it.

Disagreement in the religious affairs creates ease and enhances the

scope of religion. Quran intends to create ease:

(3)يريد الل بكم اليسر وال يريد بكم العسر Similarly Holy Prophet Mohammad ملسو هيلع هللا ىلص has ordained to make

religion uncomplicated and said:


سروا (4) ع سرواوالت يIn the early days of Islam the Companions of the Holy Prophet

Mohammad ملسو هيلع هللا ىلص had their disagreement on many issues. In spite

of the divergences the Companions of the Prophet never crossed

the limit of decency, norms and decorum associated with a debate,

nor did it ever create any form of bitterness between them. Many

such issues were raised during the times of Rightly Guided

Khalifahs, between the Khalifah and the Companions, they heard

each other‟s arguments and accepted the difference of opinion and

followed the right logic and point of view with humility and

humbleness.

Alama Suyuti describes such divergences and debates as blessing,

he says:

اطؾؿ أن اختالف ادذاهب يف هذه ادؾة كعؿة كبرة وفضقؾة طظقؿة، ولف رس لطقػ "

الـبل صذ اهلل : ادركف العادقن، وطؿك طـف اجلاهؾقن حتك سؿعت بعض اجلفال يؼقل

طؾقف وسؾؿ جاء برشع واحد، فؿـ أيـ مذاهب أربعة، ومـ العجب أيضا مـ يلخذ يف

تػضقؾ بعض ادذاهب طذ بعض تػضقال يمدي إىل تـؼقص الػضؾ طؾقف وسؼقصف، وربام

أرى إىل اخلصام بني السػفاء وصارت طصبقة ومحقة جاهؾقة والعؾامء مـزهقن طـ

. (5)"ذلؽ

Alama Ibn-i-Saad and Alama Suyuti quoted Hazrat Abu Bakr

Siddique, he said:

.(6 )"كان اختالف أصحاب حمؿد صذ اهلل طؾقف وسؾؿ رمحة لؾـاس"

Grandson of Hazrat Abu Bakr Siddique, Hazrat Qasim Bin

Mohammad, who is a renowned jurist of Islam, describes such

disagreement as an intellectual facility and an intellectual

elevation. Similarly, in „Jamey Al Bayan-al-Ilim‟ Falah Bin

Hameed is quoted as,

لؼد أوسع اهلل طذ الـاس باختالف أصحاب حمؿد صذ اهلل طؾقف وسؾؿ أي ذلؽ

.(7 )"يؽـ يف كػسؽ مـف يشء أخذت بف مل

Correspondingly, Rijaa Bin Jamil is quoted in “Jamey Al Bayan-

al-Ilim”, he explained the scholarly discussion between the Khalifa


Harzat Omar Bin Abdul Aziz and Hazrat Qasim, in this

discussion they both quoted various Hadith, Hazrat Omar quoted a

Hadith which was against opinion of Hazrat Qasim, upon listening

to this Hadith Hazrat Qasim showed signs of astringency on his

face. Sensing this astringent Hazrat Omar Bin Abdul Aziz said:

.(8 )"ال تػعؾ فام يرسين أن يل باختالففؿ محر الـعؿ"

Alama Baihaqi quoted Hazrat Omar Bin Abdul Aziz in such a

way:

ما أحب أن أصحاب رسقل اهلل صذ اهلل طؾقف وسؾؿ مل خيتؾػقا ألكف لق كاكقا ققال "

واحدا كان الـاس يف ضقؼ، وإهنؿ ائؿة يؼتدى هبؿ فؾق أخذ رجؾ بؼقل أحدهؿ

.(9 )"كان يف سعة

Companions of the Prophet, Rightly Guided Khalifahs, renowned

Jurists of Islam and scholars have rightly pointed out that it is not

important to accept the view stated above in the relish of right and

wrong.

Disagreement on one hand shows the intellectual variety of a

human mind, it also shows the colors and limitless boundaries of

thought process of a man and on the other hand it signifies conflict,

belligerence, murder, killing and destruction. All notions that

signify disagreement have created an atmosphere which has

encouraged the idea of research and learning and on the other

extreme it has created an atmosphere of hate mutual distrust,

jealously, narrow-mindedness, and intolerance. So disagreement

can go both ways, it can bring positive outcomes and provide

negative impacts; it can contribute towards learning and can

become and cause of hate and creates rifts between friends and

peers.

We shall analysis the disagreement in the light of Holy Quran:

1. Word ‘Disagreement’ in the light of Holy Quran: The word disagreement has been used in Holy Quran a number of

times. It has been used in both positive and negative sense of the

word. According to Quran, a change in a system or a particular

way of life is also a form of disagreement. Allah says in the Quran:

ولي األلباب ( 10)إن في خلق السماوات واألرض واختالف الليل والنهار آليات ألTranslation:


Here the word “disagreement” is signified with the change and

used in positive manner.

In another verse the same word is used for difference of opinion

and conflict of ideas.

ماوات والرض واختلف ألسنتكم وألوانكم إن ف ذلك ليات ومن آياتو خلق الس(11)للعالمني

And all the evidence that is provided by the All Mighty Allah, such

as creation of Earth and skies, different languages, difference of

color and creed, without a doubt such signs are for the people of

the pen. This signifies that the difference of cast, color and creed,

and this difference in the creation of Allah is the sign of his

existence and grandeur. The difference is creation of Allah‟s

creatures, and their variety in different forms is the sign of

appreciation of different types and forms of creatures.

Quran also appreciates the difference of opinions, ideas and ways

that exists between the different creatures, and explains the

disagreement in such a manner.

رين ومنذرين وأنزل معهم الكتاب بالق ليحكم ة واحدة ف ب عث الل النبيني مبش كان الناس أمب ني الناس فيما اخت لفوا فيو وما اخت لف فيو إال الذين أوتوه من ب عد ما جاءت هم الب ينات ب غيا ن هم ف هدى الل الذين آمنوا لما اخت لفوا فيو من الق بإذنو والل ي هدي من يشاء إل صراط ب ي

(12)مستقيم In the beginning people had one religion, and then they started to

disagree amongst themselves. So Allah sent his Prophets and

Messengers, who admonished the people to follow the right path of

Allah, they showed the people difference between right and wrong,

they showed them conduit excellence and created fear in them

from the wrath of Allah. He revealed his Books through his

Prophets and Messengers. He defined the issues which were

creating the divergences. In this verse the word „disagreement‟ is

twice used in its negative meaning and signifies it in terms of

belligerent argument without logic, to which Allah has provided

with a solid argument based on facts through his Book.

In the tribe of Bani Israel, such belligerent arguments and baseless

debates were common, which are explained in the Quran as such:


ن الطيبات فما اخت لفوا حت جاءىم ولقد ب وأنا بن إسرائيل مب وأ صدق ورزق ناىم م( 13)العلم

Translation: “And we provided the Tribe of Israel with a

place to live and clean food to eat, yet they created

disagreement within themselves due to their ignorance”.

In the above mentioned verse the word „disagreement‟ signifies its

negative connotation. If we analyze the disagreement used

according to the Quran we will find that both negative and positive

aspects of the word can be used interchangeably. Positive meaning

shows the positive attitude of the society towards research and

development and negative shows the narrow and stringent aspect

of society.

2. Back Ground By analysis of the different verses of Quran, it is an obvious

conclusion that Islam does not appreciate the negative

disagreement which causes bigotry, hate, mutual distrust in the

society, and such disagreement which ignites the will to learn and

pursue a research is highly appreciated, such debates and wiles are

considered as a life blood of a society. May be this is the reason

why we see that the disagreement was first recorded in the times of

the Prophet Mohammad ملسو هيلع هللا ىلص.

During the battle of Zaat al-Salasil, Hazrat Amr bin Aas, needed to

perform Wadoo (Ablution), due to excessive cold weather and lack

of availability of water he did his Taimum (Dry Ablution) and led

prayers, some of the companions disagreed with his act and

approached the Prophet to inform him that Hazrat Amr has led

prayers without his Wuzoo. Upon hearing this, Prophet enquired

from Hazrat Amr:

Prophet Mohammad ملسو هيلع هللا ىلص: “Amr! Have you led prayers when you

were soiled?”

Hazrat Amr, “Prophet of Allah, at that time I had a verse of Quran

in my mind,

(14)وال ت قت لوا أنفسكم إن الل كان بكم رحيم “Don‟t kill yourself, without a doubt Allah is merciful”

When Prophet Mohammad heard this he did not say anything and

remained quiet.


Similarly such incident occurred at another occasion, when two

Companions of the Prophet performed their prayers without

Wuzoo, one of them did his Wuzoo twice and corrected his earlier

prayer, while the second did not. Prophet then informed the first

Companion who did correct his prayers that you shall be rewarded

twice for your deed2. Similarly, during the invasion of Banu

Qurtiza, Prophet ordained his Companions to perform their prayers

in the street of Banu Qurtiza, while they were moving towards the

street, the time for prayers was upon them, some of the

companions performed their prayers on the road to Banu Qurtiza

and the rest performed their prayers when they reached their

destination. Prophet was informed of both the actions and

remained silent which proves their correctness of the two separate

decisions. Many such incidences prove that Islam appreciates

divergences and difference of opinion.

3. Era of the Companions Many incidents like quoted above proves that Prophet appreciated

disagreement as it allowed the companions to think and analyze

various problems that they came across in the matters of religion

and it promoted healthy debates and discussions.

After the demise of the Prophet, many issues were raised which

caused disagreement within the Companions a few of them are

stated below:

a) Demise of Prophet and Divergences

When the news Prophet Mohammad‟s demise reached Hazrat

Omar, he refused to accept that Prophet is no longer alive, so

Hazrat Abu Bakr had to convince him through verses of Quran

only then he accepted the verity of the situation.

Mother of all Believer Hazrat Ayesha says

ان رسقل اهلل صذ اهلل طؾقف وسؾؿ مات وأبقبؽر بالسـح، قال إسامطقؾ، يعـل

واهلل ما مات رسقل اهلل صذ اهلل طؾقف وسؾؿ، قالت : بالعالقة، فؼام طؿر يؼقل

وقال طؿر، واهلل ما كان يؼع يف كػيس إال ذاك، ولقبعثـف اهلل فؾقؼطعـ أيدي رجال

وأرجؾفؿ، فجاء أبقبؽر فؽشػ طـ رسقل اهلل صذ اهلل طؾقف وسؾؿ فؼبؾف، ثؿ قال

بليب أكت وأمل صبت حقا ومقتا، والذي كػيس بقده ال يذيؼؽ اهلل ادقتتني أبدا، ثؿ


أهيا احلالػ طذ رسؾؽ، فؾام تؽؾؿ أبقبؽر جؾس طؿر فحؿد اهلل : خرج فؼال

أبقبؽر وأثـك، طؾقف، وقال إال مـ كان يعبد حمؿدا، فنن حمؿد قد مات، ومـ كان

يعبد اهلل فنن اهلل حل ال يؿقت، وقال إكؽ مقت وإهنؿ مقتقن، وقال وما حمؿد إال

رسقل قد خؾت مـ قبؾف أرسؾ أفائـ مات أو قتؾ اكؼؾبتؿ طذ أطؼابؽؿ ومـ

يـؼؾب طذ طؼبقف فؾـ يرض اهلل شقئا وسقجزى اهلل الشاكريـ، فـشج الـاس

.(15)يبؽقن

Immediately after the demise of the Prophet, Hazrat Abu Bakr who

in his court at the particular moment, Harzat Omar refused to

believe the news when he heard about the demise and said: “I

Swear upon Allah, that He will send you (Prophet Mohammad)

again, and you (Prophet Mohammad ملسو هيلع هللا ىلص) will cut off hands and

feet of the people (For declaring him dead)”. Hazrat Abu Bakr

arrived and remove the clothe from the face of the Prophet, and

said that I swear that I can sacrifice the life of my parents that

Prophet lived all his life in piety and devoted it to Allah, and died

in piety. I swear upon the Being (Allah) who has the reign of my

life in His hands, that Allah will never ascend the agony of two

deaths on the Prophet. Then he came out of that place and said:

“O! You, who pledge, Stop!” he then made Hazrat Omar sat with

him, he started his conversation after praising Allah and his

Messenger, then he said that, all those who pray for Allah and his

Prophet should know that our Prophet is not with us anymore, and

all those who pray to Allah and consider him All-Mighty should

know that he is alive and is immortal. Allah said: “Without a doubt

you will die and so will the others”, then he further said,

“Mohammad is not anything else, but a Messenger of Allah” there

are many Prophets and Messengers of Allah before him, so he

someone is not alive anymore will you turn on your heels? All

those who will turn on their heels will never be able to harm Allah,

and soon Allah will reward his obedient people. Hearing this

conversation people started and to cry in agony of the death of the

Holy Prophet Mohammad ملسو هيلع هللا ىلص.


b) Issue of Khilafat and State During the same event as stated above news arrived that the

Ansaar-al-Madina at Saqifa Banu Saeda, are having a conference.

The issues which were discussed between the Ansaar (Natives of

Madina) and Muhajreen (Refugees of Madina) are described by the

Mother of the Believers in such words:

واجتؿعت األكصار إىل سعد بـ طبادة يف سؼقػة بـل ساطدة فؼالقا مـا أمر ومـؽؿ أمر

فذهب إلقفؿ أبقبؽر وطؿر بـ اخلطاب وأبق طبقدة بـ اجلراح فذهب طؿر يتؽؾؿ فاسؽتف

أبقبؽر وكان طؿر يؼقل واهلل ما أردت بذالؽ إال إين قد حقئات كال ما قد اطجبـل

خشقت أن ال يبؾغف أبقبؽر ثؿ تؽؾؿ أبقبؽر فتؽؾؿ أبؾغ الـاس فؼال يف كالمف كحـ

األمراء وأكتؿ القزراء فؼال حباب بـ ادـذر ال واهلل ال كػعؾ مـا أمر ومـؽؿ أمر فؼال

أبقبؽر ال ولؽـا األمرا وأكتؿ القزراءهؿ أوسط العرب دارا وأطرهبؿ حسابا فبايعق طؿر

.(16 )أو أبا طبقدة ابـ اجلراح فؼال طؿر بؾ كبايعؽ أكت فلكت سقدكا وخركا

The narrator of this event says that at that time Ansar-al-Madina

came to see Hazrat Saad Bin Ubadah, and proposed that there

should be one leader chosen from amongst the Ansaar and one

from Muhajreen, consequently Hazrat Abu Bakr, Hazrat Omar bin

Khattab, and Abu Obaidah Bin Al-jarrah went to visit them, Hazrat

Omar Farooq, wanted to expressive his opinions but he was not

allowed to by Hazrat Abu Bakr, and stated his opinion, that there

shall be a leader from us and a deputy from your tribe. Hubab Bin

Al-Munzir Ansaari replied to his suggestion in such a manner; “we

shall have one leader from our clan and one from your clan‟.

Hazrat Abu Bakr did not agree and replied: “No we shall have a

leader from us and deputy from you, as our clan (Quraishi) is much

more renowned and well known in the Arabs so we will have a

leader amongst us, and you should take an oath on Omar or Abu

Obaida Bin jarrah. Omar listening to this suggestion said that, “No,

we all will take an oath of your (Hazrat Abu Bakr) name as you are

the most pious and best amongst us all”.

Consequently this issue was resolved with a civilized manger, later

on some issues came up with the family of Hazrat Ali but all of

them were resolved with mutual consultation and understanding.


c) Division of Hereditary Property between Daughter and Grand Daughter

Hazrat Abdullah bin Masood was informed that Salman Bin Rabia

and Hazrat Abu Musa Al-Ashari have given their verdict the

property of a deceased shall be distributed amongst the sister and

daughter, and nothing shall be given to the niece. He suggested

that you can inquire from Abdullah Bin Masood and he will agree

with us. When this information reached Abdullah Bin Masood he

was really upset and said, “If I ever give such a verdict I will be

lost and I will not be rightly guided, I will decide amongst you as

per the teachings of the Holy Prophet. Hazrat Mohammad ملسو هيلع هللا ىلص has

advised half and 1/6th for the niece, and whatever remains shall

belong to the sister3.

Hazrat Aisha was in favor of providing lactation support for the

people of old age, but rest of the Wives of the Prophet was against

this decision. Hazrat Abu Musa Al-Ashari was of the same opinion

and this issue was taken to Hazrat Abdullah Bin Masood,

“Lactation means such kind of feeding which builds up bones and

muscles, obviously such lactation is only possible for the infant”.

So he consulted with this saying and gave his opinion.

d) Disagreement on Cremation After killing a few renegades Hazrat Ali ordered to burn their dead

bodies, but Hazrat Abdullah Bin Abbas raised his opposition to

this decision and told him; “it is against the teachings of our

Prophet”., as Prophet said,

(17)مـ بدل ديـف فارضبقا طـؼف

“those who renegade from the Islam shall be killed”, when Hazrat

Ali heard about it and accepted his correction.

e) Eating Meat of an Animal Slaughtered by Non Muslims

A guy once approached Hazrat Abdullah Bin Abbas and said, “We

shall not eat meat which is slaughtered by the non Muslims, as

they have nothing in common with them but taking alcohol”,

Abdullah Bin Abbas replied to this statement, “no the slaughtered

animals will be eaten, and you belong to them”4. As Prophet said,

“If you take them as your friends you will be one of them”


f) Status of Prayers if a Woman crosses in front Hazrat Aisha came to know that Hazrat Abu Huraira said that if a

woman goes in front of a praying man his prayer shall be void. She

construed this interpretation as wrong, because a number of times

she used to lie between the Prophet and the Qibla and he used to

pray5.

Similarly, expedition lead by Hazrat Osama, declaring Jihad

against the people who refused to pay Zakaat, arrangement and

printing of Quran etc lead to many divergences, which were

resolved with mutual consultation.

During the times of Companions many institutes were established

which paved the way for different schools of thoughts and they

often had a number of divergences amongst themselves. It was due

to these divergences that the proceeding generations learned

different ideas and with debates a lot of new venues were

established, thus increasing the knowledge of Islam. Later on these

debates and discussions led to the development of different schools

of thoughts and jurisprudence which made the Shariah a living

body capable of modifying its laws according to the changes of

time.

In the reign of Hazrat Omar Farooq an effort was made to reduce

the number of divergences with organizing debates, which

developed a new phase of organized consensus development, in

spite of these efforts at various levels the divergences remained.

g) Characteristics of disagreement between the Companions

The divergences that existed between the Companions of the

Prophet had following characteristics:

1. The disagreement between the Companions were based on

honestly, and sincerity. The disagreement between them was

not for the purpose of political gains:

On this topic the historian Mohammad Abu Zuhra wrote:

لؼد كان اختالف الصحابة يف الػروع رائدة اإلخالص ولذا مل يؽـ بقـفؿ

تـازع يف الػؼف وال تعصب بؾ صؾب لؾحؼقؼة وبحث طـ الصقاب مـ

.(18 )أي كاحقة أخذ ومـ أي جفة استبان

According to him their disagreement was based on sincerity and

honesty, their purpose the quest of knowledge and not for the


creation of divide, there was no element of prejudice, a number of

times they accepted their error of judgment and their only concern

was seeking knowledge no matter how they were able to gain it.

Mohammad Abu Zuhra further says that: “The divergences

between the companion is a living proof of their sharp minds and

level of interpretation of the commandments mentioned in Quran

which were interpreted by differently6”

2. The divergences between the companions helped in

development of jurisprudence in Islam, and paved the way

for further development and decision making for the

number of issues which proceeded later on, so Qasim Bin

Mohammad Jalil a renowned historian says:

لؼد كػع اهلل باختالف أصحاب الـبل صذ اهلل طؾقف وسؾؿ يف أطامهلؿ ال

يعؿؾ العامؾ بعؿؾ أهؾ مـفؿ إال رأى أكف يف سعة ورأى أكف خر مـف قد

.(18 )طؿؾف

Due to this disagreement Allah created venues that provided

for the better understanding of the Deen.

3. Despite the levels of divergences the Companions of the

Prophet always regarded and respected each other, never an

argument turned into mutual disrespect or hate towards each

other. It was mentioned in history that once Hazrat Usman

during the Hajj performed four Rakaat Prayers at the point of

Arfaat and Muzdalfah, whereas Hazrat Abdullah Bin Masood

recommended Namaz-i-Qasr at that point. When the students

of Hazrat Abdullah enquired from him that why he has not

mentioned it to Hazrat Usman he replied, “Islam forbid

creating divide and fissiparous attitude”, and continued praying

after him.7

4. Era of the Followers and Divergences Followers of the Companions did not witness the Prophet

Mohammad ملسو هيلع هللا ىلص in person but they did see and were taught by the

Companions of the Prophet ملسو هيلع هللا ىلص they were witness to the

prudence and intellectual level of the Companions, they witnessed

the ways Companions adopted to sort out divergences between

them. How the companions used to keep the level of respect and

tolerance between themselves, their methodology of organizing


debates and learning. They kept this tradition alive and due to them

many new things were developed and organized.

Amongst the followers Hazrat Abu Salma Bin Abdul Rahman,

who is well renowned scholars of Madina, use to have debates with

Abdullah Bin Abbas, Hafiz Zehbi wrote on his life;

.(19 )كان يتػؼف ويـاضر ابـ طباس ويراجعف

translation. “He used to learn different Abdullah Bin Abbas during

the debates and discussions”.

Alama Al-Zurqani has given an example of these debates: “Once a

disagreement between Hazrat Abdullah Bin Abbas and Abu

Salmah occurred on the issue of Iddat of a pregnant woman, Hazrat

Abdullah was of the opinion that Iddat for a pregnant woman is

four months and ten days, whereas Hazrat Abu Salmah was of the

opinion that Iddat will last only till she has given birth to a child.

Later on Hazrat Abu Huraira agreed with the second interpretation,

yet he advised to consult Hazrat Umm-e-Salmah, and confirmed

that she had experienced such a occurrence, when her Husband

died while she was pregnant, Prophet gave her the permission to

get married after giving birth to a daughter”8.

Correspondingly Hazrat Ibn-e-Shehaab Al-Zuhri was of the view

that by eating meals cooked on fire the wuzoo (Ablution) becomes

void, reason he quoted was that Prophet once ordered to renew the

wuzoo, whereas most of the companions and followers were of

that view that to renew the wuzoo is not important in such

circumstances. This created a sense of disagreement between the

views.

Having such debates and reaching a conclusion reached to its peak

in Iraq, where the students of Hazrat Ali and Hazrat Abdullah Bin

Masood played their role in laying strong foundations for various

schools of thoughts. It was common to call a person Iraqi if he was

too into debates and discussions.

Hazrat Saeed Bin Al-Musayab was a well known scholar, was of

the view that 1/3 of the compensation of men and women is equal

if it increased then the share of the man will be greater that a

woman. So an argument broke out between him and Rabiah Al-

rray:

Rabiah Al-rray: If a man cuts off two fingers of a woman what

will be her compensation

Saeed: thirty Dirham


Rabiah Al-rray: What if he cuts off four fingers

Saeed: twenty dirham

Rabiah Al-rray: Strange, if the loss is more the compensation

gets less?

Saeed: Are you Iraqi?

Rabiah Al-rray: I am not a scholar but a student9.

Iraq was famous for its debates and discussions, due to the fact it

had a different atmosphere as compared to the prevalent

atmosphere in Makkah and Madina, the tradition of debate and

discussion was rampant since long. Imam Abu Hanifah took this

tradition to its climax and established a consortium of scholars, in

this consortium various scholars from different schools of thoughts

use to participate and discuss various issues openly and freely

without any constraints, such discussions used to continue for

months10

.

Iman Abu Hanifah used to organize discussions, not only with his

pupils but also with the scholars of highest magnitude. When Iman

Abu Hanifah went to perform his Hajj (Circum Ambulation) he

visited Iman Maalik and a long session of debate was arranged.

Most of the times their discussions used to start after the Esha

(Night prayers) and continued up till Fajar (Morning prayers) 11

the

characteristics of these discussion often led to conclusion where

each one accepted one as right and other as wrong, and they used

to end there and then, never any ego was involved nor it remained

an endless discussion.

Similarly, many such episodes of discussions were recorded

between Imam Maalik and Imam Aozaay, in those days Imam

Aozaay used to be a resident of Madina. This tradition of mutual

discussion and consultation continued, between the succeeding

scholars, from Imam Shaafi to Imam Hanmbal and rest of all

renowned scholars. Iman Shaafi was specifically trained by Imam

Mohammad Bin Al-Hassan Sheibaani who himself was specially

trained by Imam Shaafi in the art of debates and discussions12

.

The conclusion here is that from the times of Prophet,

Companions, followers and till the era of the pupils there always

remained various points of argument, discussion and disagreement,

but they always tried to understand each other through mutual

discussion, by knowing their point of views and never taken any

difference of opinion as for granted. Due to their efforts we can

now see in our contemporary era the level of work done on each


school of thought, it was due to their efforts that we see the

encyclopedia of knowledge that we have today.

5. Characteristics of disagreement between the Scholars The details mentioned above prove that not only Islam allows

debates and discussions but also appreciates them. According to

the sayings of the Prophet Mohammad ملسو هيلع هللا ىلص:

.(20 )"خر أمتل قرين، ثؿ الذيـ يؾقهنؿ ثؿ الذيـ يؾقهنؿ" “best amongst

all the eras is my era, then the era of the people after me and then

the era of the people after them”13

.

In another Hadith Prophet ملسو هيلع هللا ىلص says that:

(.21)" أكرموا أصحايب فإهنم خياركم مث الذين يلوهنم مث الذين يلوهنم" “Respect my companions, because they are best amongst you and

then the people who shall come after them, and then those who

shall come after them (they are better than them)”

As we have seen that in the times of the Companions in spite of

their divergences they had mutual respect of opinion amongst

themselves and developed the tradition of debate.

During the times of Followers of the Companions and their Pupil

the tradition was kept alive and numerous efforts were made to

reduce the level of divergences, even at that time there was not

bias and prejudice amongst them. In those days difference of

opinion was taken positively and was given utmost respect. Imam

Abu Hanifa used to pray for his pupils;

(.22)" وصل هللا باإلميان أخوتكم وقرن برمحة منو مودتكم وشفى بالعلم والقرآن صدوركم" “May Allah give all you faith and bind all of you like brothers,

and with his blessings join you together with love, and give you

blessings of knowledge through Quran”

We see that in those days all the scholars have utmost respect for

each other, the level of exemplary respect for each other can be

seen in the way Imam Hanifah visited Imam Shaafi during his visit

to Madina. Same can be seen with the level of mutual

understanding between Imam Shaafi and Imam Ahmad Bin

Hanmbal, they had highest level of mutual respect for each other,

such were the examples set for all of us that in spite of their

difference of opinion the level of respect always remained between

them, we need to follow their example in our current times.


These divergences also show that these scholars never showed any

ego or adamant views based on their own understanding of things.

They had differences in opinions yet were open to new ideas and

listened to each other arguments with intent and care. They never

felt that difference of opinion will create any rift between them, the

attitude of closing ones ears and becoming stagnant were alien in

those days. That era is full of such examples where one scholar

used to convince other with his arguments.

In short the scholars had their mutual divergences but they were

not a cause for any dispute. Not only they heard each other with

clarity and open mind, but they encouraged each other to create

better atmosphere of debates. The Consortium of Scholars

established by Imam Abu Hanifah not only allowed open

discussions on various topics but it also encourage debates based

on solid arguments. On various occasions the pupils of Imam

Hanifah disagreed with him, numerous other examples will show

that they considered these divergences as a part of nature of a man,

and never have they considered it a battle of right and wrong. This

disagreement is between the best and the better, good and the fair

and all of them were based on the teaching of Quran and Sunnah.

Same is case with the disagreement between various sects in our

religion, the differences are not enormous, only need of time is to

develop the mutual respect and tolerance to listen to each other.

6. Characteristics of Disagreement in the Contemporary

Age In our current era we are facing a number of divergences, and it is

a planned intrigue, through which these divergences are over

propagated to create a feeling of disharmony amongst the different

sects of Islam. Such divergences over the religious beliefs always

existed in every era, the only sad thing is that with mutual debates

divergences are enhanced to the level of conflict and mutual hate,

and one of the reason behind such level of intolerance for each

other is the attitude of different schools of thoughts and their

methodology of teaching.

Need of the time is to promote mutual respect and tolerance, to

promote unity and encourage mutual co-existence, healthy debates

should be organize to reduce the level of distrust.


REFERENCE & NOTES

1. Al-Qur‟an 5:48

2. Ali al Muttaqi,Kanz al Ummal fi Sunan AL Aqwal wa al

Afa‟al

3. Al-Qur‟an 2:185

4. Al-Suyuti,Jalal al Din ,Jazeel al Mawahib fi Ikhtilaf al

Mazahib,p.18

5. Al-Haithami,Ahmad bin Hajar,Al-Khairat al Hasan fi Manaqib

al Imam al Azam abi Hanifah al Nauman,p.22

6. Ibid.,vol.2,p.80

7. Al-Namri,Abi Umar Yousuf bin Abdul Bar,Jamey Bayan al

Ilm,vol.2,p.80

8. Ibid.,vol.2,p.80

9. Ibid.,vol.2,p.80

10. Ibid.,vol.2,p.84

11. Al-Qur‟an 3:190

12. Al-Qur‟an 30:22

13. Al-Qur‟an 2:213

14. Al-Qur‟an 10:93

15. Al-Qur‟an 4:29

16. Al-Bukhari,Al-Jamey al Sahih,Kitab al Tayamum,p.7

17. Shaukani,Nail al Awtar,vol.1,p.11

18. Al-Bukhari,Al-Jamey al Sahih,Kitab al Maghazi,p.64,Hadith

No.4452-4454

19. Al-Bukhari,Al-Jamey al Sahih,vol.3,p.1341

20. Ahmad bin Hambal,Musnad,vol.2,p.5


Ilm,vol.2,p.84


Ilm,vol.2,p.84


Ilm,vol.2,p.86


Ilm,vol.2,p.86


Ilm,vol.2,p.86

26. Abu Zuhra,Muqadimah Kitab al Makkiyyah wa Nazriyah al

Aqd,p.19-20

27. Ibid.



Ilm,vol.2,p.80

29. For details please see:Ahmad bin Hambal,Musnad,vol.2,p.5

30. Al-Zahabi,Tazkirah al Huffaz,vol.1,p.63

31. Al-Zurqani,Sharah al Muwatta,vol.3,p.222

32. Ibn Abdul Barr,Al-Tamheed lima fi al-Muwatta minal Ma‟ani

wa al Asanned,vol.3,p.332

33. Al-Baihaqi,Sunan al-Kubra,vol.8,p.96

34. Ibn Quddama,Manaqib al-Imam al-Azam,vol.2,p.133

35. Ibid,p.164

36. Ibid.

37. Ibn Abdul Barr,Al-Istizkaar,vol.2,p.47

38. Zahid al Kauthari,Buloogh al Ma‟ani fi Seerat al Imam

Muhammad bin Hasan al Shaibani,p.122

39. Hilyah al Awliya,vol.9,p.81

40. Al-Bukhari,Al-Jamey al Sahih,Kitab Fazail Ashab al Nabi 7/3

41. Al-Tirmizi,Abu Eisa Muhammad bin Eisa,Al-Jamey al

Tirmizi,Kitab al Fitan,vol.4,p.465-466

42. Ibn Quddama,Manaqib al-Imam al-Azam,vol.2,p.254

43. Al-Qarshi,Abu al Hussain yahya bin Ali,Garar al Fawaid,p.327

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