First and foremost I must make certain disclaimers here, as without a doubt there are principles, beliefs and pillars within Islam that are absolute. These include:
1. The Oneness of Allah
2. The Prophethood of Muhammad Sallallahu Alayhi Wasallam
3. Qur'an is God's word
4. Paradise and Hell
5. Angels and Jinns
6. Other prophets and their revelations
7. Day of Judgment
8. Sins and good deeds
9. Salah and du'a
10. Fasting in Ramadan
11. Shahadah
12. Hajj and umrah
13. Zakat and Sadaqah
14. Zikr and Athkar
15. Halal and haram
In general, these principles, beliefs and rituals are agreed to as part of Islam by the scholars and there is no disagreement that they are not within Islam. Of course, the details and descriptions of each one mentioned has a myriad of differences of opinion within Islam.
It is these differences of opinion that are the subject of this blog.
Muslims today view diversity of opinions among the scholars of Islam in a very negative light and mistakenly believe that the Sahabah radi Allahu anhum were a monolithic group of people who did, thought and said the same thing. That time is seen as a time of unity of opinions and action. However, the truth is that the Sahabah radi Allahu anhum were a diverse group of people who differed among themselves at times.
One famous example of this diversity is mentioned in Sahih al-Bukhari, "On the day of Al-Ahzab the Prophet Sallallahu Alayhi Wasallam said to his companions, 'None of you should offer the Asr salah until you reach Banu Quraiza." On the way, Asr salah became due, so some of the companions decided to pray while the others said, 'We will not offer it until we reach Banu Quraiza.' The ones who decided to pray said, 'No, we will pray now as that is what the Prophet Sallallahu Alayhi Wasallam meant.' Later on, this incident was mentioned to the Prophet Sallallahu Alayhi Wasallam and he did not blame any of the two groups." [Chapter on Military Expeditions, #4119]
The Sahabah radi Allah anhum interpreted the words of the Prophet Sallallahu Alayhi Wasallam differently despite hearing it directly from him and having him in their midst. Yet, the Prophet Sallallahu Alayhi Wasallam did not admonish anyone for having two contrary opinions about what they heard and how they implemented it. This dichotomy of a literalist and spirit approach has been in Islam from the very beginning, as this example clearly demonstrates.
Another such example, is the question of whether the Prophet Sallallahu Alayhi Wasallam saw his Lord during the Isra Wal Miraj, here are what the companions said:
Ibn Abbas said, 'Muhammad saw his Lord.' To which Ikrimah asked, 'Didn't Allah say, "No vision can grasp Him, but He grasps all vision." [Surah al-An'am 6:103] Ibn Abbas replied, 'Woe to you! That is when He manifests His light. But Muhammad saw his Lord two times.'" [Jami at-Tirmidhi #3279; Hasan]
Aisha states that 'whoever claimed that Muhammad saw his Lord, is committing a great fault, for he only saw Jibril in his true form, where he covered the entire horizon.' [Sahih al-Bukhari #3234] While in another narration she says, 'If anyone tells you that Muhammad has seen his Lord, he is a liar, for Allah says, 'No vision can grasp Him' [Surah al-An'am 6:103]." [Sahih al-Bukhari #7380]
While Abu Dharr said he asked the Prophet, 'Did you see your Lord?' He replied, 'He is light, how could I see Him?' [Sahih Muslim #178a]
After reading the above statements, one would expect Aisha to have declared Ibn Abbas a liar. However, this did not happen, in fact Aisha and Ibn Abbas respected each other, despite holding opposite opinions about this matter.
Allah commands, O you who believe, obey Allah and obey the Messenger and those entrusted with authority among you. If you are in dispute over any matter, refer it to Allah and the Messenger, if you truly believe in Allah and the Last Day. That is better and more suitable in the end. [Surah an-Nisa 4:59]
This verse tell us to obey the Qur'an and Sunnah and to follow the scholars of Islam in matters where we need guidance in our daily lives. Here the door of the diversity of opinions in Islam is open for every Muslim. Whichever scholar's opinion a Muslim follows, being sincere and happy to meet Allah on the Day of Judgment with that, it is perfectly fine.
This is because of two principles in Islam:
1. Aisha said, 'Whenever the Prophet was given an option between two things, he would choose the easier one as long as it was not sinful. But if it was sinful, he would remain far from it." [Sahih al-Bukhari #6786]
2. The Prophet said, 'When a scholar gives an opinion, having tried his best to arrive at the correct opinion, and he is right, he gets two rewards. Whereas, if a scholar gives an opinion, having tried his best to arrive at the correct opinion, and he errs, he gets one reward.' [Sahih Muslim #1716a]
As such, a Muslim is allowed to follow opinions that are easy for him or her to carry out their everyday living. They are also recommended to find reliable and trustworthy scholars to ask opinions of, in order to make their life agreeable according to the principles of Islam.
Diversity of opinions within Islam is a great asset, which needs to be encouraged and scholars given freedom, opportunities and authority to differ and not feel intimidated, or labelled for their sincere effort to interpret the Qur'an and the Sunnah, in increasingly novel situations with complex problems. This would also encourage our best minds to strive to become scholars, in order to exercise their abilities without fear or favour, but willing to serve the ummah and uphold the lofty legacies of the scholars of the past.
Without a diverse variety of opinions and rigorous intellectual debate, Muslims wishing to practice Allah's Deen will find it out of touch with modernity and seekers of the truth will see and feel a disconnect between Islam and the world today. We as Muslims need to look at our intellectual past to rediscover diversity and maturity, to accept difference and to see it as a strength and not as a deviation.
