The Etiquette of Disagreement in Islam

[Baashi]

Hope this will help all of us who, from time to time, got into some heated discussion in the Islamic thread.

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Presentation by Mohamed Baianonie, Imam of the Islamic Center of Raleigh NC, given at the CIC’s third annual conference held in Columbia, SC on Saturday, June 20, 1998)

 

Normally, when we are in agreement, it is easy for us to behave properly with each other. On the other hand, when we are in a disagreement, we don’t know how we should behave. What makes it worse is that some of us try to cover their misbehavior with an Islamic taste. These people who do this, try to show that they are very concerned about the deen of Allah. When, In reality, they are ignorant in the Islamic teachings and how they should behave Islamicly.

 

Before I talk about the Etiquette of Disagreement, I should explain what disagreement means and what is acceptable and what is not. Also I will mention some benefits that we can gain from acceptable disagreement.

 

Definition: Disagreement is when ideas, positions, or sayings carried by an individual or group are different from the opinions of others.

 

What is acceptable and what is unacceptable disagreement among Muslims?

 

A. Acceptable disagreement is every different opinion in Islam carried by scholars. This could happen in the matters where there is no clear-cut evidence, because of the authenticity of the chain of narration, or by the variation in the understanding of the text. Most of the Islamic text is considered from this type. The result of that is that we can see many issues disagreed upon among the Islamic scholars.

 

This acceptable disagreement in Islam will be rewarded by Allah (S.W.T.) at least one time with the possibility of being rewarded twice. This is because of what Prophet Muhammad (S.A.W.) said in an authentic hadith reported by Imams Bukhari, Muslim, and Abu-Dawud, "If the Hakim (ruler or judge) made his Ijtihad (by extracting the verdict from original sources of legislation) and he reached the correct verdict he will get two rewards. And if he reached the wrong verdict he will get one reward."

 

And also in another evidence for acceptable disagreement in Islam what was reported by Imams Bukhari and Muslim that Prophet Muhammad (S.A.W.) ordered his companions after the battle of Al-Ahzab saying, "No one of you should pray Asr until you reach the village of Bani-Qurazah (A Jewish tribe)." While they were on their way, the time of Asr came. Some companions said we should not pray until we reach Bani-Qurazah. Some others said we should pray Asr now because the Prophet (S.A.W.) did not mean for us to leave the Asr prayer, but he wanted us to be in a hurry. So some of the companions prayed Asr, while the others continued until they reached Bani-Qurazah after sunset. When they went back to the Prophet, they mentioned to him the story and he did not blame ether one of them." This hadith shows clearly that the Prophet Muhammad (S.A.W.) accepted both opinions, because if one of them were wrong the Prophet would have expressed it at that time.

 

The Acceptable disagreement includes the different opinions carried by Mujtahideen (qualified Muslim Scholars whom extract the verdict from the Qur'an and the sunnah and do not follow opinions of others, like Imams Abou-Hanifah, Malik, Shfi'i and Ahmad Ibn-Hanbal), because that opinion was derived from the legislative sources.

 

Acceptable disagreements can include the matters of Aqeedah where there is no clear-cut evidence. For example, what was reported by Imam Muslim on what happened between Ibn-Abbas and Aisha’, may Allah be pleased with both of them. In the matter referring to Prophet Muhammad’s (S.A.W.) seeing Allah with his naked eye during the night of Mi’raj. Ibn-Abbas (R.A.) believed that the Prophet Muhammad (S.A.W.) saw Allah with his naked eye during the night of Mi’raj. He use to tell the people that. He used as evidence verse (12 &13) from Surat An-Najim, what can be translated as, "Will you then dispute with him (Muhammad) about what he saw. And indeed he saw him at a second descent (another time)." And when Aisha’ heard about his opinion she said, "The hair on my head stood up" meaning she was shocked. Then she said, "Whoever claims that Muhammad (S.A.W.) saw his Lord in the night of Mi’raj, brought a big lie on Allah (S.W.T.)." She supported her opinion by Verse (103) in Surat Al-Ana’m, what can be translated as, "No vision can grasp Him (Allah), but His Grasp is over all vision. He is the Most Subtle and Courteous, Well-Acquainted with all things. " In this case the disagreement is between Ibn-Abbas and Aisha’ may Allah be pleased with both of them in a matter of Aqeedah. This disagreement resulted from different interpretations of the text, not because of its authenticity.

 

B. Unacceptable disagreement is every disagreement in the matters of deen where there is clear cut evidence. This is because of the authenticity of the chain of narration, or when there is no room for more than one understanding of the text. This also includes any different opinion carried by people that are not scholars in deen. Those who get involved in such type of dispute or disagreement are falling in a sinful act motivated by desire and Satan.

 

Some good benefits that come from acceptable disagreement:

 

1.This acceptable disagreement allows one to know all possible opinions proven by the evidence.

2. It gives more options of opinions giving more flexibility for the people to implement Islam in their lives.

 

The Etiquettes of acceptable disagreement in Islam:

 

1. The Muslim should avoid disagreement as much as possible. Simply because the agreement should be the original situation and disagreement should come only when there is a valid reason.

 

2. That the Muslims should only have acceptable disagreements among themselves based on what has been mentioned.

 

3. In case of a dispute Muslims, or disagreement in any matter of deen should referee to the Book of Allah and the Authentic sunnah of Prophet Muhammad (S.A.W.). However in any matter of worldly live should be refereed to those who specialize in the matters.

 

4. The Muslim must be ready to accept the verdict from Allah (S.W.T.) and His Messenger with complete submission after the truth becomes clear to them. In this case they should not stick to the wrong opinion.

 

5. The intention in the disagreement should be only pure for the sake of Allah (S.W.T.), not to satisfy one's desire or arrogance.

 

6. Everyone in this disagreement should believe that there is a possibility for the others to have the truth or the correct opinion.

 

7. People, who disagree, should have the good Etiquette and behavior in their discussion. This should include that they look to the matter objectively, not to go out of the subject, choosing the accurate word, clarifying the meaning of the term that they will use, and also that they select the best words and statement avoiding the bad ones, that they listen to the other opinions carefully with an open mind, and finally, to avoid interrupting others when talking while giving enough time for them to express their points.

 

8. People who disagree should not continue with aimless arguing, they should end their discussion soon after the opinions are proven clearly or when believing that the others are hardheaded with their opinion.

 

9. Muslims in their disagreement should restrain themselves from accusing others of deviation, corruption, or other accusations, and should instead believe that they are good and sincere in their opinions.

 

10. The goal of the discussion should be only to reach the correct opinion and that it is not important to reach the correct opinion through you or others.

 

11. If no agreement is reached, then they should respect each other’s opinion with finding an excuse for that person. This is in the frame and methodology of the people of the sunnah and jama'h. And also to cooperate with other points agreed upon.

 

12. Supplication to Allah (S.W.T.) to open our hearts and minds to the truth.

 

O’ Allah show us the truth clearly and help us to follow it and love it.

O’ Allah show us the false clearly and help us to stay away from it and to hate it.

 

 

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[Nur]

Baashi Bro.

 

Jazaakallahu Khairan, bro

 

 

You beat me into this one, I was actually planning to post an original creative article on this topic, " How to disagree and still stay friends " I do not know if I can add more to it now, but I'll try to get to it when and if I have time.

 

 

Nur

[bilan]

salaam

thanks baashi,exact time,

[Jaabir]

thank you saxib.. that was qouite informative...

 

much respect brother Baashi..

 

Hashem

[Baashi]

You are very wlc Darman. Muxtarima Bulo u wlc sis. Nur, if u have minutes to spare plz add ur thoughts.

[Nur]

Baashi Bro.

 

I am still out on that issue, but Brother DARMAN's tagline caught my attention in a special way, so related to this topic that I did not want to pass before I share my insights with you all.

 

 

Brother Darman's tagline is excellent, I always felt that the reason we have so many differences in the Muslim community stems fro this problem, because many people follow their ahwaa ( desires) and then look supporting materials in islam to validate their wishes, in which case they create their own brand of Islam.

 

but it should be the other way around, people should first undrestand Allah's purpose, and then make their objectives to follow it up with actions that reflect that purpose, even if it is not convenient and aceptable for their souls.

 

Qusetion that forces itself is, how do we know when our actions are driven by ahwaa ( desires) and when we are driven by Guidance for Allah in the form of Quraan and Sunnah?

 

In my last controversial posts, I sensed, no matter how much sense i make, the NAFS was in the way of following a sensible course of action, which creates misunderstanding.

 

Bro Darman

 

By the way your tagline can deliver a better meaning if you consider this version:

 

Do not alter Islam to fit your life, Rearrange your life to fit the boundaries of Islam.

 

 

Nur

[Libaax-Sankataabte]

tagline meaning "Signiture"