By Dr. Ko Ko Gyi Abdul Rahman Zafrudin
(For MMNN – Myanmar Muslim News Network)
The Saying: “Differences Are a Mercy”
The famous saying — often quoted by both scholars and laymen — is:
“Ikhtilāfu ummatī raḥmah.”
(اختلاف أمتي رحمة)
“The differences of opinion among my Ummah are a mercy.”
Although this particular saying has no authentic chain of narration, its meaning is in full harmony with the Qur’an and authentic Sunnah. Islam never forbade healthy intellectual diversity; it only forbade arrogance, hatred, and division of hearts.
The Qur’an itself praises those “who reflect” and “who reason.” Allah commands in Surah An-Nisa (4:83) that matters should be referred to those “who can draw correct conclusions,” which became the foundation of ijtihad — independent reasoning.
The Prophet ﷺ also said:
“If a judge strives to make a decision and is correct, he will have two rewards;
and if he strives and errs, he will have one reward.”
— Sahih al-Bukhari, Sahih Muslim
Hence, sincere intellectual effort — even when leading to differing opinions — is still rewarded. It shows that Islam values honest thought and intention more than mere uniformity.
1. The First Example: Banu Qurayzah
After the Battle of the Trench, the Prophet ﷺ instructed:
“None of you should pray ʿAsr except at Banu Qurayzah.”
While travelling, some Companions prayed ʿAsr en route when the time arrived; others delayed it until reaching Banu Qurayzah.
When they reported to the Prophet ﷺ, he did not rebuke either group.
He accepted both interpretations — showing that the spirit of obedience and sincerity mattered more than outward uniformity.
This became one of the earliest and clearest proofs that difference in interpretation, done sincerely, is permissible and even blessed.
2. Diversity in Qur’anic Recitation
The Prophet ﷺ said:
“The Qur’an was revealed in seven modes (ahruf); recite whichever is easiest for you.”
— Sahih al-Bukhari, Sahih Muslim
Different Arab tribes had varying dialects. Rather than impose one rigid pronunciation, Allah revealed flexibility to embrace all of them.
Lesson: Unity is not sameness; it is harmony within diversity.
3. Differences Among the Companions
Even the Companions — the purest generation — held different opinions on fiqh (jurisprudence) and practice.
- Ibn Abbas (r.a.) and Zayd ibn Thabit (r.a.) differed on inheritance laws.
- Aisha (r.a.) and Abu Hurayrah (r.a.) differed about fasting and intimacy.
Yet none condemned the other; they prayed together, loved each other, and worked for the same Ummah.
Imam Malik later said beautifully:
“The differences among the Companions are like lights — whichever you follow, you are upon guidance.”
4. The Four Schools of Fiqh
When the great Imams — Abu Hanifah, Malik, al-Shafi‘i, Ahmad ibn Hanbal — developed their schools of thought, each used the Qur’an and Sunnah but through slightly different methods of reasoning (usul al-fiqh).
Their differences brought flexibility:
- Imam Abu Hanifah’s analytical depth suited cosmopolitan Iraq.
- Imam Malik’s focus on ʿamal ahl al-Madinah (practice of the people of Madinah) reflected early Prophetic tradition.
- Imam al-Shafi‘i balanced text and reasoning, creating a legal methodology still used today.
- Imam Ahmad emphasized hadith authenticity and spiritual humility.
Together, their schools became a garden of wisdom — diverse flowers rooted in one soil: the Qur’an and Sunnah.
5. The Prophet’s ﷺ Tolerance for Different Temperaments
The Prophet ﷺ loved his Companions for their differing strengths:
“The most merciful of my Ummah toward my Ummah is Abu Bakr;
the most severe in Allah’s cause is Umar;
the most modest is Uthman;
and the best judge among you is Ali.”
— Sunan al-Tirmidhi
Different personalities, yet all beloved — proving that diversity in character and style is part of divine wisdom.
The Modern Meaning: How Ikhtilāf Can Heal Today’s Ummah
Today, Muslims face new kinds of divisions — between sects, schools, and even social attitudes. Some label others hastily as deviant or misguided, forgetting that respectful ikhtilāf was once a source of mercy, not hostility.
1. Sunni–Shia Divide
While theological differences exist, mutual respect and truth-seeking dialogue are possible.
History shows scholars like Allama al-Qurtubi and Shah Abdul Aziz encouraged reasoned engagement, not hatred.
If early Muslims could differ on fiqh yet still pray together, why can’t we at least coexist and cooperate in justice, charity, and protection of the oppressed?
2. Sufi–Salafi Tensions
Sufism focuses on purification of the heart (tazkiyah), while Salafism emphasizes purity of creed and practice. Both seek closeness to Allah.
The Prophet ﷺ’s way combined outer correctness (sunnah) and inner sincerity (ihsan).
When either side forgets that the other’s aim is to please Allah, misunderstanding grows. But when we unite both heart and law — the zahir and batin — Islam shines in full beauty.
3. Madhhab Differences
The four Sunni madhhabs, and the Ja’fari school among Shia, are not rivals but parallel paths to the same goal.
Imam al-Shafi‘i once prayed using Imam Abu Hanifah’s rulings out of respect when visiting his grave, saying:
“To show good manners in this place is dearer to me than to insist on my own opinion.”
If such giants humbled themselves before others’ views, who are we to mock or condemn?
4. Modern Ideological Divides
Today, we see Muslims divided over politics, reform, or modernity. Some focus on social activism, others on spiritual revival.
But the Prophet ﷺ foretold this diversity — and left a guideline:
“Whoever among you sees an evil, let him change it with his hand;
if he cannot, then with his tongue;
and if he cannot, then with his heart — and that is the weakest of faith.”
— Sahih Muslim
This means there are multiple valid approaches to serving Islam — activism, education, spirituality, or scholarship — all valuable if done sincerely and respectfully.
5. The Ethics of Disagreement (Adab al-Ikhtilāf)
Islamic scholars from early times, like Imam al-Ghazali and Ibn Taymiyyah, wrote that disagreements must be guided by adab (ethics):
- Avoid harsh words and arrogance.
- Never judge intentions.
- Seek truth, not victory.
- Always end with Salam — peace.
Imam al-Shafi‘i said:
“I have never debated anyone except that I wished Allah would show the truth through his tongue, not mine.”
Such humility is what we are missing today.
The Way Forward
- Acknowledge diversity as part of divine design. “If your Lord had willed, He could have made mankind one community.” — Surah Hud 11:118
- Separate essential unity from secondary differences.
All Muslims share the Shahadah, love of the Prophet ﷺ, the Qur’an, and prayer. Let that be our foundation. - Avoid takfir (declaring others unbelievers).
Only Allah knows the hearts. - Encourage learning, dialogue, and mutual respect.
A sincere scholar’s disagreement should spark curiosity, not condemnation. - Promote collaboration in good causes. “Cooperate in righteousness and piety, and do not cooperate in sin and enmity.” — Surah al-Ma’idah 5:2
Conclusion
Our beloved Prophet ﷺ taught that difference of sincere opinion, when guided by humility and good manners, is a mercy — not a curse.
From the time of the Companions to the present, Islam’s intellectual diversity has been its strength, allowing it to blossom in every culture and century.
Let us revive that mercy today.
Let every debate begin with Bismillah, and end with Wa ʿalaykum as-salām.
For in the garden of Islam, flowers of many colors grow —
but all turn their faces toward the same Light.
