Archive for Intra-Faith
Disagreements: Keeping a Sense of Proportion
The following is an anecdote I wish to share particularly with my Muslim readers, as it pertains to the etiquettes of disagreement in matters of understanding the religion. Other readers may benefit more from the early part as well as the general principles in the conclusion.
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A common theme expressed by Muslim speakers when addressing audiences with varied backgrounds is the common origin of all humanity from a single mother and father. As the Qur’an says:
[O mankind, indeed We created you from a (single) male and female, and made you into nations and tribes so you may know one another. Truly, the noblest of you in the sight of God is the most righteous of you. Indeed, God is Knowing and Acquainted.] (Al-Hujurat 49:13)
In other words, people all over the world form a single human family comprised of different languages and colours, and also different creeds.
This point is so obvious as not to require further evidence from scripture, but indeed there are other verses of relevance. In particular, various prophets are described as the “brother” of their people, including Prophet Lut (Lot, peace be upon him) who was not even a blood relation (in the immediate sense) of the people of Sodom to whom he was sent:
[The people of Lut denied the messengers, when their brother Lut said to them: “Will you not fear (God)? Indeed, I am to you a trustworthy messenger.”] (Ash-Shu`araa’ 26:160-162)
Admittedly, there is a verse that seems to contradict the notion of a universal human brotherhood, and it appears in the same chapter as the first verse quoted above:
[The believers are but brothers...] (Al-Hujurat 49:10)
However, we should note that technically, what the verse denies is that the believers are anything to one another except a brotherhood. It does not preclude describing the broader human race as a brotherhood. It should also be noted that the Arabic term “ukhuwwah” is not as male-specific as the English translation implies.
In short, there is a brotherhood – and sisterhood – based on faith, and that is what the Muslims share with one another and nobody else. It is the concept of “Ummah”, or a single diverse nation. At the same time, Muslims share with all other children of Adam and Eve a family bond: brotherhood in humanity.
Sunni-Shi’i Rapprochement
Among the scholars, intellectuals and leaders within the worldwide Muslim Ummah (community), one of the most prominent figures who emphasise the need for dialogue in all its forms is Sheikh Yusuf al-Qaradawi, president of the International Union of Muslim Scholars. This attitude can be seen even in his books on aspects of Islamic jurisprudence, such as his research on music, in which not only does he disagree with the prevailing view on its prohibition, but exemplifies the way to disagree with respect and in the spirit of truth-seeking.
Here I want to share a very useful summary by Dr Qaradawi – a Sunni scholar – of the need for intra-faith dialogue between Sunnis and Shi’ah, as the two main branches within the Ummah today and historically. Many points from this (translated) research can be generalised and adapted for the purpose of the Charter of Religious Dialogue which this diablog is working to build.
Principles for the Rapprochement of Muslim Schools of Thought
The main sections, which you may access directly on their own pages, are:
Personally, I have not done a great deal of reading in this field, nor engaged in much dialogue with people of the Shi’ah. I do think there are a number of interesting questions that arise from this issue, giving us cause to think more broadly than the specifics of Sunni-Shi’i dialogue.
Points of divergence
What makes a Shi’i a Shi’i? (Or someone may ask the opposite question for a Sunni.) The origin of the question is a political matter, namely the dispute over the succession of leadership after the death of the Prophet Muhammad (on whom be peace), who was the leader of the Muslims in every sense. Over the centuries, the differences between Sunnis and Shi’ah has not remained in the political sphere, so it is interesting to consider how the various doctrinal, jurisprudential and geographical/sociological differences we see today came to be. I see this as retracing our steps to see where we went wrong (whoever it was who was at fault).
Labels
If the term Sunni means someone who is upon the example and tradition of the Prophet (peace be upon him), and the word Shi’ah has its origins in expressing loyalty to ‘Ali, who was the fourth of the universally acknowledged righteous caliphs (may God be pleased with them), why would anyone wish to have one of these labels while making a point of rejecting the other? It seems plausible that some Sunnis would claim, “We are the true Party of ‘Ali,” and that some Shi’is would claim “We are the true people of Sunnah.” This question leads us to reflect on the nature of labels and why and how they are used.
That’s all I’ll note; please do see Sheikh Qaradawi’s paper and let me know your thoughts.
