The Divide within Muslims: Navigating Doctrinal Differences and the Search for Unity

By Dr. Khwaja Iftikhar Ahmad, Tr. New Age Islam Translated into English by New Age Islam 28 December 2024 Doctrinal Differences and the Consensus of the Majority among Muslims Main Points: 1. Unity in Core Beliefs 2. The Emergence of Sectarian Differences 3. Evolution of Quranic Exegesis 4. The Fragmentation of the Ummah 5. The Need for Reflection and Reform ---- The Holy Quran is the sacred scripture of Islam for all Muslim sects. The Prophet Muhammad (peace be upon him) is the Leader of the Prophets, the Seal of the Prophets, the Mercy to the Worlds, and the Intercessor on the Day of Judgment—an exalted position universally agreed upon by all Muslims. Allah and His angels send blessings and peace upon him, and the Muslim Ummah is also commanded to do so through divine guidance. These beliefs are fundamental and integral components of our faith. There is unanimous consensus on the sanctity, respect, and reverence for the ten companions of the Prophet (Ashara-e-Mubashsharah), the pure wives of the Prophet, the daughters of the last Prophet, and the Ahl al-Bayt, whose elevated status was acknowledged by the Prophet himself, as he wrapped them in his cloak, expressing their honour and dignity. The recitation of the Quran, its proper pronunciation (Tajweed), its exegesis (Tafseer), and all related subtopics regarding obligations, virtues, the rights of Allah, the rights of the people, reward, reverence, and understanding are all areas on which there is broad consensus. It is natural to have differences of opinion in interpretations. The concepts of the Medina state, the Constitution of Medina, the sayings of the Prophet (PBUH), the conduct of the Companions, the Tabi‘un (followers), and the Tabi‘ Tabi‘un (followers of the followers), each with their respective rank and position, form the foundation of this consensus. However, differences and conflicting views exist regarding leadership (Imamate) and caliphate (Khilafah). Two hundred and fifty years after his passing, the collection of Hadiths began. Before that, they were transmitted orally from one person to another. The years of the major collections are as follows: Bukhari (256 AH), Muslim (261 AH), Abu Dawood (275 AH), Nasa'i (303 AH), Tirmidhi (279 AH), and Ibn Majah (273 AH). To establish their authenticity and classification, an unparalleled method of Asmā' al-Rijāl (biographical evaluation of narrators) was employed. Based on the following principles, the classifications were determined: first, those narrated directly by the Prophet Muhammad (peace be upon him) himself; second, those narrated by those who heard it directly from him; third, those narrated from the second generation; and fourth, those narrated from subsequent generations. The three main categories of Hadith were established: Sahih (authentic), Qudsi (sacred), and Da'if (weak), and a large number of Hadiths were also rejected. There is nearly a 90% consensus in the selection and chain of transmission (Isnad) of Hadiths. The process of differing opinions began to gain momentum with the emergence of Islamic jurisprudence (Fiqh), leading to the formation of various schools of thought and sects. The concepts of division and leadership (Khilafah and Imamate) also arose, with their roots being traced back to the life of the Prophet (PBUH), his purified conduct, and the state of Medina. The Shia have their own arguments regarding the issue of Khilafah. The Sunni and Shia are the two main sects, with the others being branches derived from them. The Quran in its present form was compiled during the 12-year caliphate of Hazrat Uthman (RA). The first exegesis of the Quran in Arabic, Tafseer al-Kabeer, was written between 150-180 AH. This was followed by Ma'ani al-Quran in 207 AH, Tafseer al-Tabari in Persian in 223 AH, and in Urdu, Tafseer by Shah Abdul Qadir in 1826, who was the son of Shah Waliullah Dehlavi. This shows that the process of translation and interpretation of the Quran began centuries later. Differences began to emerge within the Ummah, and we drifted further away from our Quranic identity, gradually being recognized by the names of our scholars. We became known as Hanafi, Hanbali, Maliki, Shafi'i, Ja'fari, Sunni, Wahhabi, Salafi, Shia, Bohra, Ismaili, Aga Khani, and countless other divisions. In Hadith, there is mention of 73 sects, with only the one that follows the path of Allah, His Messenger, and the Companions of the Prophet being considered the rightful sect, while the rest are considered false. After this, differences arose in the understanding, interpretation, and exegesis of the Quran. This further paved the way for divisions and disputes, especially with the emergence of concepts like Shari'ah, Tariqah, spirituality, Sufism, and the beliefs surrounding the saints (Awliya Allah). Despite having one religion, one Quran, and one Prophet (PBUH), the Ummah became fragmented. The intensity of these differences was such that people began issuing fatwas of kufr (disbelief) against each other, and countless other conflicts arose. Today, the previous exegeses, which were once considered highly authoritative in their time, have become outdated and inconsistent with modern, credible research. Specifically, there are about one thousand verses of the Quran that are directly or indirectly related to science or the findings of scientific research, and the earlier interpretations of these verses are no longer relevant. While the text of the Quran remains protected by Allah until the Day of Judgment, its meanings and interpretations will continue to unfold new insights and dimensions of knowledge and awareness. This process is far from complete, as it threatens established positions. Several weak Hadiths may also require revision, especially those that contradict credible research or create ambiguities that could lead to confusion, potentially causing the religion of Islam to be misunderstood or misrepresented. It is important to note that it is the duty of the scholars of every era to remain vigilant against fitnah (disorder) and, when necessary, to take appropriate actions through consensus if research, logic, and public interest call for it. There is still much work to be done in this regard. The intellectual and research-based differences, which were originally related to the chain of transmission (Isnad) or understanding, gradually transformed into issues of personal and individual matters. Small, trivial things began to be treated as significant, and rituals adopted the guise of religion. Obligations, the neglect of which constitutes a major sin, were side-lined. New dimensions of divinity, intercession, and mediation were introduced, and such practices were followed with such rigidity that objections to them began to take the form of Fitnah (discord) and Fasad (corruption). Amulets, charms, superstitions, and practices that were meant to reject all forms of idolatry and superstition have now infiltrated the very religion that was meant to eradicate such practices. The reason for mentioning all this is to highlight that where fundamental understanding and harmony are present to the fullest extent, the core differences and disagreements should remain confined to intellectual circles. However, when these divisions seep into the general public, it is no longer a matter of scholarship. Is this not enough to understand the decline, humiliation, and disgrace of the Muslim world today? The terms Kafir (disbeliever), Mushrik (polytheist), Munafiq (hypocrite), Fasiq (wicked), and the labels of deceitful, immoral, and dealings with non-believers do not pose any real issue. However, when it comes to a believer in the oneness of Allah, the Messenger, and the Quran, which mosque will they not pray in? Which religious scholar’s marriage contract will be deemed invalid? Which sect considers marriage lawful or unlawful? There is a strong emphasis on all the absurdities that divide the unity of the Ummah. Mosques have become personal and hereditary properties, while madrassas, cemeteries, Sufi lodges, institutions, organizations, and even the transfer of power has become a matter of inheritance, with democracy only existing in the rest of the places. After this detailed explanation, I would like to raise some questions that I would like to include in this discourse: 1. Who has the right to do what is done on the Day of Judgment in this world? 2. Why, by the grace of Allah, are declarations of Kufr (disbelief), religiously divisive opinions, sectarianism, and statements and actions that spread division and discord prevalent among us? 3. Why are meetings held late into the night, focused on rejecting one another, and why are offerings and gifts presented for such gatherings? 4. Why are gatherings not held to discuss Islamic ethics? 5. Why do we expend all our energy in humiliating, discrediting, and degrading others, while the topics of unity, agreement, and mutual cooperation are neglected? 6. Financial contributions are accepted from everyone, gifts are accepted from everyone, and money given to mosques, shrines, and madrassas is welcomed. Yet, why is there no genuine acceptance of one another or a single, universally accepted authority among us? What kind of ethics and scholarship is this? 7. How deeply have we entangled the Ummah in superstition and idolization? If the solution to every issue is within this, then why have we not been able to eliminate the enemies of Islam in a practical way until now? There are many questions that are now being raised for all of us to contemplate. The pride (ego) belongs solely and exclusively to Allah, the One and Only, the Almighty; He alone is the Sovereign. No one, God forbid, should try to assume the role of God. Some may wish to go so far in the pursuit of compromise and reconciliation that they sever themselves from the root, trunk, and branches of their identity, while others obstruct the true face of Islam, the face of peace, harmony, and safety, from emerging. Islam is indeed a religion that cuts off the root of discord, chaos, and violence. However, when the time for a final decision arrives, personal interests and considerations are often wrapped in the guise of religion. Islam has the solution to every problem, but in this world, we are unable to offer solutions to our problems. Instead, we have become the problem ourselves. What kind of joke is this? ---- Courtesy: Daily Inquilab Urdu Newspaper, New Delhi, 27th December, 2024 URL: https://www.newageislam.com/the-war-within-islam/divide-muslims-doctrinal-unity/d/134168 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism