Shaykh Ahmad Sa’ad on the manner in which we should handle differences of opinion in the Muslim tradition, a difficult but necessary endeavour.
Our thanks to ISNA Canada for this recording.
In one of the commentaries of the Creed of Imam al-Tahawi (Aqida Tahawiya), Siraj al-Din al-Ghaznawi, an eminent Indian scholar who migrated to Egypt, gives some examples of how the early Muslims (salaf) discussed with atheists about the existence of the Creator. Through these examples, we see the importance of translating knowledge into wisdom and insight that speaks directly to people’s realities and to their hearts.
Shaykh Faraz Rabbani reminds us that a good argument is not just sound and coherent, but it is also compelling and convincing. To be effective, one needs to have a deep understanding of the context and where people are at, coupled with a deep concern for their eternal well-being. This is the concern of the Prophet, peace and blessings be upon him. It is the concern shown by the the salaf in these stories. We have translated two of them here.
One of the great imams of Islam, Jafar al-Sadiq (may Allah be pleased with him) was the 5th descendant of the Prophet (peace and blessings be upon him) and died in the year 148.
It is related that some the atheists denied the existence of the Creator in the presence of Jafar al-Sadiq. Jafar said to him, “Have you ever seen the sea and its awesomeness?”
Here, Jafar used an example that the man would relate to. This man probably lived far away and had travelled by sea. There may have been signs of this on him. It shows us the need to be attentive to people and their backgrounds.
The man said, “Yes, I have travelled by sea and there was a storm and the ship sank and the sailors drowned. I clung onto some planks of wood, then even the planks went away from me. I was pushed away by the clashing of the waves until I reached the shore.”
Imam Jafar said: “You were initially relying on the ship, the planks, and the sailors, but when these things left you did you still hope for safety?”
The man said “Yes”.
Imam Jafar said: “From whom did you hope for safety?”
The man was silent.
Imam Jafar said: “Verily in the Creator, He is the one in which you had hope in at that moment and He is the one who saved you from drowning.” And the man accepted Islam at his hand.
There are many lessons in this story, particularly related to the sunna of the Prophet (peace and blessings be upon him) of knowing the background of the person one is dealing with. Saidina Ali ibn Talib, inspired by the Prophet (peace and blessings be upon him), reminds us: “address people according to their understanding.” The story is also a marvelous depiction of our fundamental belief in God that cannot be denied. In moments of great danger all people, whether they affirm belief or not, tend to cling to hope of survival. The place of this hope is none other than God. Allah often tests us by taking things away from us so that we learn to place our hope in Him alone, showing us that “all things perish, except His face” (Quran 28:88).
The founder of the Hanfi school of jurisprudence, Abu Hanifa (may Allah be pleased with him) was one of the major jurists and scholars of Islamic civilization and passed away on the year 772.
It is related that Imam Abu Hanifa was a decisive debater against atheists. They used to be on the look out for any opportunity to kill him. One day they attacked him with their swords brandished as he was sitting in the mosque. They were about to kill him.
He said to them: “Answer me on one question and then you may do as you wish”.
They said: “go ahead!”
He said: “What would you say of a man who says: ‘verily I saw a ship full of cargo in stormy sea surrounded by surging waves and turbulent winds, yet the ship is sailing straight without a sailor directing her.’ Would you say that this is possible?”
They said: “No, that is not rationally possible.”
Abu Hanifa said: “Oh, Glory be to God, if the mind cannot accept that a ship sails straight without a sailor, how can it be possible for this world with its higher and lower details and all its changing states to exist with order without a Creator?”
They all cried and repented and entered Islam.
Here Abu Hanifa spoke directly to people’s intellect, calling them to believe through reason, which is a gift from God. They had come to kill Abu Hanifa and they all became Muslim at his hands. Subhanallah! He gave them life – the life of faith – after they had tried to kill him.
These are just a few examples of the ways of disputation of the early Muslims. We see how Imam Jafar and Imam Abu Hanifa used simple and relevant examples that spoke to people’s minds and hearts. We should reflect on the importance of wisdom and mercy in addressing people, speaking to them in accordance to their understanding, with patience and gentleness, using logical arguments and examples that they can relate to. These stories are timeless because they speak to all those of intellect. They are beautiful in that they show us the mercy of these early Muslims; even when faced with great hostility (when their lives were in danger), they used patience and wisdom and had a deep concern for those who were rejecting God. They were not debating with the intention to prove they were right or to demonstrate their knowledge; they were doing so out of sincere concern for people and for God. This is the concern and love of the Prophet (peace and blessings be upon him) that embraces all humanity and all living creatures.
We must learn and nurture this certitude and this love in ourselves and then learn to convey it with clarity in a compelling and beautiful manner because, as our beloved Prophet (peace and blessings be upon him) taught us, “None of you believes until you wish for others of the good that which you wish for yourselves!”
This reflection is based on a SeekersHub live class by Shaykh Faraz Rabbani on Ghazali’s Foundations of Islamic Belief Explained. Translation of stories from al-Ghaznawi’s Sharh Aqida Imam al-Tahawi, p. 40-42. Listen to the recording of a clip on the SeekersHub podcast: Stormy Seas: Two Stories on Proving the Existence of God.
Allah Subhanu wa Tala has blessed us with His Nur and guided us to His nur through His Nur. Allah Subhanu wa Talasaid is Surah Al Maidah “Indeed a Nur from Allah has come to you”.
One of the main principles of this religion is focusing on human honour and human dignity. In Surah Al Baqara, Allah speaks about how He made Adam (peace be upon him) and ordered the Angels to prostrate to him. In this we can see how Allah has honoured humans by ordering His creation that does not commit any sin, that worships Him constantly, that He made from Nur (light) to make prostration for our father Adam. And Allah said in Surah Al Isra “Indeed, We have honoured mankind”.
All humans are honoured because Allah has honoured them. Amongst humans, the most honoured are the pious ones. Every mu’min’s (believer’s) aim is to achieve piety as the purpose of all forms of worship is to achieve piety. In Surah Al Baqara Allah Most High said, “O people, worship your Lord who has created you and those before you so you may achieve piety”.
That is why the Messenger of Allah, may Allah bless him, said in his prayers of travelling “We beg you, O Allah, to achieve piety and righteousness”. And our beloved Lord, Most High, said in the Quran that He only accepts the prayers and actions of the pious ones, may Allah make us from them.
In Hadith narrated by Abu Hurayrah (may Allah be pleased with him), the Messenger of Allah, may Allah bless him, said:
“If a man said people have gone astray, people are being misguided and destroyed, that person is the most misguided and destroyed”, and in another narration, “he is the one who misguided and destroyed them”.
If piety is our aim then we have to think good of all muslims. In Surah Hujurat (10), Allah (Subhanu wa Tala) said:
“Indeed all muslims are brothers”.
So brothers should have good thoughts of one another. Brothers should help one another. Brothers should make excuses for one another. Brothers should love one another. Our beloved Messenger of Allah, may Allah bless him, said: “You can not believe until you love each other “.
We shouldn’t see the ummah through the eyes of misguidance and doom, rather we should see the abundant good in the ummah. In a hadith reported by Imam At Tabarani, the Messenger of Allah, may Allah bless him, said
“My ummah is like the rain” because you don’t know whether the beginning or the end of the rain was the reason of all the fruits and vegetables that we have.
The ummah is going through difficult times and dividing into groups and adding fuel to the fire is one of the greatest dangers. Every Muslim has to put their effort in doing their part in uniting people. We cannot divide the divided. The state of the ummah requires a great sense of vigilance. And we have to be very careful with every word we say and every action we take that may cause fitna, chaos and division.
Allah, Most High, said in Surah Al Anam (159),”Indeed those who divided their deen (religion) and they became groups, you [O Messenger] are not related to them”.
This is the greatest warning ever when Allah disconnected those who divide and become groups from the Messenger of Allah, may Allah bless him.
We shouldn’t say there are already groups and division, each person is responsible for their own actions. And every action and word should be for the common good, and to cooperate and work together in anything that promotes togetherness and piety as Allah said in the second ayah of Surah Al Maidah.
We urge everyone to give up their rights for the common good and not to insist on their opinion. We see when Sayyiduna Uthman (may Allah be pleased with him) completed salah in Mina when travelling, many companions approached him to say “The sunnah is to shorten the salah, we prayed behind the Messenger of Allah, may Allah bless him, and he shortened his salah, and Abu Bakr and Umar followed that sunnah”.
Uthman gave many reasons for not shortening the salah but they were not convinced. Abdur Rahman bin Awf (may Allah be pleased with him) came to Abdullah bin Masud (may Allah be pleased with him) and said “Don’t you see Uthman is not shortening the salah even though he knew to” to which Abdullah bin Masud (may Allah be pleased with him) replied, “All division is evil and no khayr will come from it”.
We should apply this great understanding of Abdullah bin Masud (may Allah be pleased with him) in all our issues, and we should rise above the situation and circumstance and aim for the highest form of worship and piety (taqwa). Taqwa is to please Allah and the Messenger of Allah, may Allah bless him, to concentrate on oneself and to be a source of good for everyone. Taqwa also is to not look down on anyone no matter how bad or evil you think they are because Allah might forgive them.
In hadith qudsi, reported in the Sahih of Imam Muslim (no. 2621), Allah Most High said:
“Who is the one that says Allah will never grant forgiveness to such & such?” Allah says to this person “I have forgiven such & such and I have erased all of your deeds”.
Allah will not ask us about others and there is much in us individually that we need to change that should keep us busy from thinking about the collective divisions.
May Allah forgive us, purify us and guide us and allow us to be worthy of following the Messenger of Allah, may Allah bless him. May Allah allow us to be a source of khayr for the ummahand those around us and allow us to embody the true meaning of piety. May Allah bless you and bless your jummah with every khayr.
Shaykh Faid Mohammed Said is a jewel in the crown of traditional Islamic scholarship in the United Kingdom and we at SeekersHub are ever grateful for his friendship, guidance and support. He was born in Asmara, Eritrea, where he studied the holy Qur’an and its sciences, Arabic grammar and fiqh under the guidance of the Grand Judge of the Islamic Court in Asmara, Shaykh Abdul Kader Hamid and also under the Grand Mufti of Eritrea. He later went to study at Madinah University, from which he graduated with a first class honours degree. In Madinah, his teachers included Shaykh Atia Salem, Shaykh Mohamed Ayub (ex-imam of the Prophet’s Mosque, peace be upon him), Professor AbdulRaheem, Professor Yaqub Turkestani, Shaykh Dr Awad Sahli, Dr Aa’edh Al Harthy and many other great scholars. Shaykh Faid has ijaza in a number of disciplines including hadith, and a British higher education teaching qualification. He is currently the scholar in residence and head of education at Harrow Central Mosque, United Kingdom.
Read his articles on the SeekersHub blog.
Differences of opinion in Islam – do they harm Muslim communities or are they a source of strength and mercy? Are such discussions the domain of the knowledgeable or us laymen? What are the limits to this within the shariah?
Watch this captivating and enlightening explanation of differences of opinion in Islam from one of the foremost scholars of our time, Dr ‘Umar Faruq ‘Abd-Allah.
With sincere gratitute to the Beacon Foundation.
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Dr ‘Umar Faruq Abd-Allah (Wymann-Landgraf) is an American Muslim, born in 1948 to a Protestant family in Columbus, Nebraska. Dr. Abd-Allah did his undergraduate work at the University of Missouri with dual majors in History and English Literature. He made the Dean’s list all semesters and was nominated to the Phi Beta Kappa Honorary Society. In 1969, he won a Woodrow Wilson Fellowship and entrance to Cornell University in Ithaca, New York to pursue a Ph.D. program in English literature. Shortly after coming to Cornell, Dr. Abd-Allah read The Autobiography of Malcolm X, which inspired him to embrace Islam in early 1970. In 1972, he altered his field of study and transferred to the University of Chicago, where he studied Arabic and Islamic Studies under Dr. Fazlur Rahman. Dr. Abd-Allah received his doctorate with honors in 1978 for a dissertation on the origins of Islamic Law, Malik’s Concept of ‘Amal in the Light of Maliki Legal Theory. From 1977 until 1982, he taught at the Universities of Windsor (Ontario), Temple, and Michigan. In 1982, he left America to teach Arabic in Spain. Two years later, he was appointed to the Department of Islamic Studies at King Abdul-Aziz University in Jeddah, where he taught (in Arabic) Islamic studies and comparative religions for the next 16 years.
During his years abroad, Dr. Abd-Allah had the privilege of studying with a number of traditional Islamic scholars. He returned to Chicago in August 2000 to work as chair and scholar-in-residence of the newly founded Nawawi Foundation, a non-profit educational foundation. In conjunction with this position, he is now teaching and lecturing in and around Chicago and various parts of the United States and Canada, while conducting research and writing in Islamic studies and related fields. He recently completed a biography of Mohammed Webb (d. 1916), who was one of the most significant early American converts to Islam. The book was released September 2006 under the title A Muslim in Victorian America: The Life of Alexander Russell Webb (Oxford University Press).
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