THE existence of differences is natural, as nature has embedded them in all aspects of life. Human diversity—manifested in language, skin colour, mental and physical abilities and perceptions—is essential for identifying individuals. These differences, which separate one person from another, create unique characteristics for each individual. Similarly, early Muslim history experienced differences, mainly concerning subsidiary matters, which persist today. These differences, however, did not involve core Islamic beliefs or fundamental tenets. Our ancestors adhered to ethical standards even in their disagreements.
The study aims to explore the nature of differences from the time of the Last Prophet (PBUH) to the present, focusing on the Prophet’s method in training his companions to maintain manners and ethics amid these differences. This was crucial to avoid discord or accusations. The blessing of the Almighty upon this Ummah is that differences did not emerge in the fundamental aspects of Islam but rather in secondary issues that did not harm the unity of Muslims. The Quran and Sunnah make it clear that the Last Prophet (PBUH) was sent with the truth and guidance and Muslims continue to follow these sources.
During the Prophet’s time, disagreements among companions were referred to him and his decision was final. After the Prophet’s death, however, differences of opinion arose because the companions, spread across various regions, faced new legal challenges not encountered during the Prophet’s lifetime. These challenges arose from evolving societal developments and local customs. The companions thus had to find solutions that aligned with Islamic principles, though not every issue could be resolved with reference to the Quran or Sunnah. This opened the door for Ijtihad (independent legal reasoning). As time passed, these legal problems grew more complex, especially during the period of the Tabi‘in (the generation after the companions) and Taba‘tabi‘in (the generation after them). The further removed from the Prophet’s era, the more intricate the legal issues became. Despite this, the Quran remained unchanged and scholars debated how to interpret it in the light of new circumstances. This led to the development of methodologies for understanding the Quran and Sunnah which eventually resulted in differences among jurists. Disagreements, or Ikhtilaf, occurred not only between scholars from different regions but also among those within the same locality. The growth of legal scholarship and new intellectual currents led to differences between the emerging schools of thought as well as within individual schools themselves. These differences were a natural outcome of Ijtihad and scholars respected each other’s right to differing opinions. While intense debates occurred between schools of thought, they did not descend into hostility or accusations of unbelief. The noble conduct of the Prophet’s companions influenced later scholars, ensuring that differences were approached with respect and decorum.
One notable example of respectful disagreement is the debate between Imam Abu Hanifah and Imam Jafar al-Sadiq. Imam Jafar, representing the family of the Prophet (PBUH), asked Abu Hanifah several questions regarding religious matters. Although the questions were within Abu Hanifah’s expertise, he chose to remain silent out of respect for Imam Jafar. This exchange highlights how the ethics of disagreement, rooted in respect and proper conduct, transcended theological differences.
In the history of Islamic jurisprudence, even though scholars disagreed, they upheld ethical behaviour and never labelled each other as unbelievers or accusers of sin. These differences remained within the realm of respectful scholarly debate rather than escalating into division or sectarianism. This shows how the methodology of the Prophet, exemplified by his companions, shaped the conduct of later generations, ensuring that differences did not result in disunity or enmity among the Muslim community. In conclusion, while differences in opinion and legal interpretation are natural, the ethical approach set by the Prophet Muhammad (P.B.U.H) has guided Muslims in managing these differences. From the early period of Islam to the present day, disagreements have been approached with respect and a commitment to maintaining unity. This tradition ensures that, despite differences in opinion, Muslims can continue to uphold the values of cooperation and mutual respect within their faith.
—The writer is a PhD in Islamic thought and culture from NUML Islamabad and the author of five books and forty research publications.
