Respecting Difference: The Islamic Way

"Ya ayyuhalladheena amanut-taqullaha haqqa tuqatihi wa la tamutunna illa wa antum muslimun." (Aal 'Imran, 3:102)

"Ya ayyuhannas uttaqu rabbakumul ladhi khalaqakum min nafsin wahidatin wa khalaqa minha zawjaha wa baththa minhuma rijalan katheeran wa nisa'a. Wattaqullahalldhee tasa'aluna bihi wal-arham. Innallaha kana 'alaykum raqeeba." (An-Nisa, 4:1)

Dear brothers and sisters in Islam,

Brothers and sisters, we live in an ummah that spans every continent, every race, every language, and every culture. And even within our local communities, we find differences — in fiqh, in approach, in priorities, in understanding. This is not a defect. It is by Allah's design.

"Wa min ayatihi khalqus-samawati wal-ardi wakhtilafu alsinatikum wa alwanikum. Inna fee dhalika la ayatil-lil-'alimeen." (Ar-Rum, 30:22)

If Allah created diversity in languages and colours, should we be surprised that there is diversity in understanding? The Sahabah themselves differed on many fiqh matters — and the Prophet, sallallahu 'alayhi wa sallam, did not rebuke them for it when the difference was within legitimate bounds.

Not all difference is acceptable. There is a crucial distinction:

Legitimate ikhtilaf is when qualified scholars differ on matters where the texts allow for more than one interpretation — like raising the hands in prayer, or the number of raka'at in tarawih. These are matters of fiqh where the evidence supports multiple positions. The four great Imams — Abu Hanifah, Malik, ash-Shafi'i, and Ahmad — differed on hundreds of issues, yet they respected one another deeply.

Imam ash-Shafi'i, rahimahullah, said: "Our opinion is correct with the possibility of being wrong. The opinion of others is wrong with the possibility of being correct."

Illegitimate ikhtilaf is when people differ on matters that are clear in the Quran and Sunnah — the fundamentals of aqeedah, the pillars of Islam, clear halal and haram. These are not open to opinion.

The problem today is that we treat legitimate ikhtilaf as though it is a crisis. We divide our communities over whether to hold Witr as one or three, whether to fold or drop the hands, whether to say ameen loudly or silently. These are matters where all four madhahib have valid evidence.

The Prophet, sallallahu 'alayhi wa sallam, modelled respect in disagreement. After the Battle of the Trench, he told the Companions:

"None of you should pray 'Asr except in Bani Quraydha." (Sahih al-Bukhari, 946; Sahih Muslim, 1770)

Some Companions understood this literally and delayed 'Asr until they arrived — even though the time was expiring. Others understood the intent — that they should hurry — and prayed on time en route. The Prophet did not rebuke either group. Both had a valid interpretation.

This is our model. When the evidence allows for more than one position, we respect those who differ with us and do not make it a source of division.

"Wa'tasimu bi hablillahi jamee'an wa la tafarraqu." (Aal 'Imran, 3:103)

Brothers and sisters,

First: The next time you encounter a Muslim who follows a different opinion on a fiqh issue — whether in prayer, in food, or in practice — resist the urge to correct them. Instead, ask yourself: is this a matter of clear right and wrong, or a matter of legitimate scholarly difference? If it is the latter, let it go. Unity is more important than uniformity.

The Prophet, sallallahu 'alayhi wa sallam, said:

"Do not hate one another, do not envy one another, do not turn your backs on one another — but be, O servants of Allah, brothers." (Sahih al-Bukhari, 6065; Sahih Muslim, 2559)

Second: If there is a division in your community over a secondary matter, be a bridge — not a wall. Attend programmes by different groups. Pray behind imams from different madhahib. Show your children that the ummah is bigger than any one school of thought.

The scholars we follow — Abu Hanifah, Malik, ash-Shafi'i, Ahmad — they would be horrified to see their followers fighting over what they themselves discussed with mutual respect and love.