Surah Hud:118-119 Disagreement – Any Way Out?

وَلَوْ شَاءَ رَبُّكَ لَجَعَلَ النَّاسَ أُمَّةً وَاحِدَةً وَلَا يَزَالُونَ مُخْتَلِفِينَ۝ إِلَّا مَنْ رَحِمَ رَبُّكَ وَلِذَلِكَ خَلَقَهُمْ وَتَمَّتْ كَلِمَةُ رَبِّكَ لَأَمْلَأَنَّ جَهَنَّمَ مِنَ الْجِنَّةِ وَالنَّاسِ أَجْمَعِينَ

"And if your Lord had so willed, He could surely have made mankind one Ummah [nation or community (following one religion only i.e. Islâm)], but they will not cease to disagree,- Except him on whom your Lord has bestowed His Mercy (the follower of truth - Islâmic Monotheism) and for that did He create them. And the Word of your Lord has been fulfilled (i.e. His Saying): "Surely, I shall fill Hell with jinns and men all together."

[Surah Hud : 118]

From Tafsir Ibn Kathir (summarized): Allah, the Exalted, informs that He is able to make all of mankind one nation upon belief, or disbelief. This is just as He said,

وَلَوْ شَآءَ رَبُّكَ لآمَنَ مَن فِى الاٌّرْضِ كُلُّهُمْ جَمِيعًا

"And had your Lord willed, those on earth would have believed, all of them together."

[10:99]

Allah goes on to say,

وَلاَ يَزَالُونَ مُخْتَلِفِينَإِلاَّ مَن رَّحِمَ رَبُّكَ

"but they will not cease to disagree. Except him on whom your Lord has bestowed His mercy"

This means that people will always differ in religions, creeds, beliefs, opinions and sects. Concerning Allah's statement,

إِلاَّ مَن رَّحِمَ رَبُّكَ

"Except him on whom your Lord has bestowed His mercy,"

This means that those who have received the mercy of Allah by following the Messengers are excluded from this. They are those who adhere to what they are commanded in the religion by the Messengers of Allah. That has always been their characteristic until the coming of the seal of the Prophets and Messengers (ie. Muhammad). Those who received Allah's mercy are those who followed him, believed in him and supported him. Therefore, they succeeded by achieving happiness in this life and the Hereafter. They are the Saved Group mentioned in the Hadith recorded in the Musnad and Sunan collections of Hadith. The routes of transmission of this Hadith all strengthen each other (in authenticity). In these narrations the Prophet said,

إِنَّ الْيَهُودَ افْتَرَقَتْ عَلَى إِحْدَى وَسَبْعِينَ فِرْقَةً، وَإِنَّ النَّصَارَى افْتَرَقَتْ عَلَى اثْنَتَيْنِ وَسَبْعِينَ فِرْقَةً، وَسَتَفْتَرِقُ هَذِهِ الْأُمَّةُ عَلَى ثَلَاثٍ وَسَبْعِينَ فِرْقَةً، كُلُّهَا فِي النَّارِ إِلَّا فِرْقَةً وَاحِدَة

"Verily, the Jews split into seventy-one sects, and the Christians split into seventy-two sects, and this nation (of Muslims) will split into seventy-three sects. All of them will be in the Fire except one sect."

They (the Companions) said, "Who are they (the Saved Sect), O Messenger of Allah'' He said,

مَا أَنَا عَلَيْهِ وَأَصْحَابِي

"The sect that is upon what my Companions and I are upon."

Al-Hakim recorded this narration in his Mustadrak with this additional wording. My own comments: Let’s get our thinking cap and ponder on the verse and also what Imam Ibn Kathir was trying to say:
1) Allah confirmed that He has the Power to make all Mankind unite under one religion, as one nation.
2) Allah left mankind to disagree, as Ibn Kathir pointed out, with regards to “religions, creeds, beliefs, opinions and sects”.
3) Allah excluded a group of people from the ruling of disagreement, and they are those: “whom your Lord has bestowed His mercy”. In other words, disagreement is not mercy.
4) According to Imam Ibn Katihr, “Those who received Allah's mercy are those who followed him (prophet Muhammad), believed in him and supported him.”
5) How to recognise these people who received Allah’s mercy? The answer given was the hadith: “The sect that is upon what my Companions and I are upon” I would like to stress here based on the tafsir that the ONLY WAY to get out of DISAGREEMENT (ikhtilaf) is by returning to the way of the sahabah. No surprise that the prophet said: “The best of generation is my generation, then those who follow them, then those who follow them.” [Agreed upon]

But how do we know this way? Surely, the generation after them being the second best and then the next generation being the third best have all followed their way. These generations were known in Islam as the generation of as-salaf as-saleh. In other words, we have here A BENCHMARK! THE ACID TEST! So those who want to be saved, then he should look to follow the sahabah in understanding this religion. I end the article with what Ibn Hajr said regarding a statement commonly used by the khalaf saying:

طريقة السلف أسلم، طريقة الخلف أعلم وأحكم
"The Way of the Salaf is safer, the way of the Khalaf (generations after the salaf) is more knowledgeable and wiser."

وقال غيره قول من قال طريقة السلف أسلم وطريقة الخلف أحكم ليس بمستقيم لأنه ظن أن طريقة السلف مجرد الإيمان بألفاظ القرآن والحديث من غير فقه في ذلك وان طريقه الخلف هي استخراج معاني النصوص المصروفة عن حقائقها بأنواع المجازات فجمع هذا القائل بين الجهل بطريقة السلف والدعوى في طريقة الخلف وليس الأمر كما ظن بل السلف في غاية المعرفة بما يليق بالله تعالى وفي غاية التعظيم له والخضوع لأمره والتسليم لمراده وليس من سلك طريق الخلف واثقا بان الذي يتأوله هو المراد ولا يمكنه القطع بصحة تاويله

Al-Hafizh Ibn Hajr al-‘Asqalani in his famous book Fath al-Baaree, explanation of Sahih al-Bukhari: And others quote this saying: ‘The way of the Salaf is safer, and the way of the Khalaf is wiser’ is not correct because it is a belief that the way of the Salaf as merely (blind) belief of the words of the Quran and hadith without understanding and that the way of the Khalaf is derivation of the meanings of the texts dismissed off its realities through various types of metaphors. So the person who says this has combined between ignorance of the way of the Salaf and false claims about the way of the Khalaf. And the matter is not as he thinks. Rather, as-Salaf had the utmost knowledge of whatever is appropriate for Allah, and they had the utmost glorification of Him, and (complete) submission to His commandments, and unquestioning recognition of whatever was meant by Allah (in the Quran and Sunnah). And whoever treads the path of the Khalaf is neither confident that his takwil is actually what was meant (by Allah and His Messenger), nor can he be sure of the soundness of his takwil.”

[Fath al-Bari, explanation of Kitab at-Tauhid in Sahih al-Bukhari]

Prophet's advice

عن أم الدرداء ، عن أبي الدرداء قال : أوصاني رسول الله صلى الله عليه وسلم بتسع : لا تشرك بالله شيئا ؛ وإن قطعت أو حرقت ، ولا تتركن الصلاة المكتوبة متعمدا ، ومن تركها متعمدا برئت منه الذمة ، ولا تشربن الخمر ، فإنها مفتاح كل شر ، وأطع والديك ، وإن أمراك أن تخرج من دنياك فاخرج لهما ، ولا تنازعن ولاة الأمر وإن رأيت أنك أنت ، ولا تفرر من الزحف ، وإن هلكت وفر أصحابك ، وأنفق من طولك على أهلك ، ولا ترفع عصاك عن أهلك ، وأخفهم في الله عز وجل

Translation: Umm ad-Darda narrated from Abu ad-Darda, who said: The messenger (peace and blessings upon him) gave me nine pieces of advice:
1. Do not associate anything with Allah, even if you are tortured with cuts and burns.
2. Do not intentionally miss a prayer (as-salat), for those who intentionally miss a prayer will be on their own.
3. Never drink wine, for it is the key to all evil.
4. Obey your parents, even if they order you to leave your world, leave it for their sake.
5. Do not dispute with the authorities, even if you think that you are right (and they are wrong).
6. Do not run away from battle, even if you are faced with certain death and all of your companions have fled.
7. Spend from your wealth on your family.
8. Do not hold back your stick against them, and
9. Make them fear of Allah.
[Reported by al-Bukhari in al-Adab al-Mufrad (no. 18). The hadith is hasan, see al-Irwa by al-Albani]

Brief Explanation: The prophet combined seven items in his advice, showing the priorities in his da’wah.

First, he emphasised the importance of Tawheed, because his da’wah is about saving people from the Fire. Tawheed is the prerequisite to enter Paradise, hence whoever dies upon Tawheed will eventually enter Paradise, even if he was to be punished for his sins first. This is the precise reason, why da’wah must always start with Tawheed and once understood, the next important topic may be addressed ALONG WITH TAWHEED. Tawheed should always be emphasised and renewed. This is safeguarding the Rights of Allah.

Second, he emphasised the importance of the obligatory prayers. This will be the first action to be asked about on the Day of Judgment, and if it is good, then all others will be good, and if it is bad, then all others will be likewise. This is safeguarding that which will make one enter Paradise.

Third, he emphasised the evil of wine (or any other intoxicating food) to safeguard the minds. Its hazard to health and safety outweighs the benefits that may be gained from it. Hence, Islam made it unlawful for all.

Fourth, he emphasised the importance of obeying one’s parents. They are the closest of relatives. Obedience is in all matters, except when they order to disobey Allah.

Fifth, he emphasised the importance of obeying the ruler, even if you think they are wrong in oppressing you. In another narration:

مَنْ رَأَى مِنْ أَمِيرِهِ شَيْئًا يَكْرَهُهُ فَلْيَصْبِرْ عَلَيْهِ فَإِنَّهُ مَنْ فَارَقَ الْجَمَاعَةَ شِبْرًا فَمَاتَ إِلَّا مَاتَ مِيتَةً جَاهِلِيَّةً

Translation: “Whoever sees in his ruler something he dislikes, then he should be patient, verily whoever breaks away from the Jama’ah (Muslim Nation) the span of a hand, then dies, except that he died the death of the time of ignorance (Jahiliyah).”

[Sahih Bukhari]

قَالَ حُذَيْفَةُ بْنُ الْيَمَانِ قُلْتُ يَا رَسُولَ اللَّهِ إِنَّا كُنَّا بِشَرٍّ فَجَاءَ اللَّهُ بِخَيْرٍ فَنَحْنُ فِيهِ فَهَلْ مِنْ وَرَاءِ هَذَا الْخَيْرِ شَرٌّ قَالَ نَعَمْ قُلْتُ هَلْ وَرَاءَ ذَلِكَ الشَّرِّ خَيْرٌ قَالَ نَعَمْ قُلْتُ فَهَلْ وَرَاءَ ذَلِكَ الْخَيْرِ شَرٌّ قَالَ نَعَمْ قُلْتُ كَيْفَ قَالَ يَكُونُ بَعْدِي أَئِمَّةٌ لَا يَهْتَدُونَ بِهُدَايَ وَلَا يَسْتَنُّونَ بِسُنَّتِي وَسَيَقُومُ فِيهِمْ رِجَالٌ قُلُوبُهُمْ قُلُوبُ الشَّيَاطِينِ فِي جُثْمَانِ إِنْسٍ قَالَ قُلْتُ كَيْفَ أَصْنَعُ يَا رَسُولَ اللَّهِ إِنْ أَدْرَكْتُ ذَلِكَ قَالَ تَسْمَعُ وَتُطِيعُ لِلْأَمِيرِ وَإِنْ ضُرِبَ ظَهْرُكَ وَأُخِذَ مَالُكَ فَاسْمَعْ وَأَطِعْ

Translation: Huzaifah ibn al-Yaman said: I said (to the prophet): “O Messenger of Allah, we were in evil times, then Allah brought us with good we are in now. Then will there be evil after this good?” He replied: “Yes.” I said: “Will there be good after this evil?” He said: “Yes.” So I said: “Will there be evil after this good?” He said: “Yes.” I said: “How?” He replied: “There will come after me Rulers who do not follow my guidance, and do not follow my sunnah. There will be among them people whose hearts are the hearts of satan in the body of men.” I said: “What shall I do, O Messenger of Allah, if I reach it?” He replied: “Listen and obey your ruler, even if your back is beaten, and your wealth is taken (oppressively), so listen and obey!”

[Sahih Muslim]

Sixth, he emphasised the severity of fleeing from a battle (Jihad). This is military discipline, because fleeing will be seen as defeat and will decrease the morale of the army. However, tactical retreat is a different matter, when regrouing is required under the instruction of the commander.

Seventh, he emphasised the importance of taking care of one’s family, by spending of his wealth on them, and

Eighth, not loosen the grip of control over them, and

Nineth, making them fear and aware of Allah.

Sahabah vs. Khawarij

أخبرنا إسماعيل بن أحمد نا محمد بن هبة الله الطبري نا محمد بن الحسين بن الفضل نا عبد الله بن جعفر بن درستويه نا يعقوب بن سفيان ثني موسى بن مسعود ثنا عكرمة بن عمار عن سماك بن رميل قال قال عبد الله بن عباس إنه لما إعتزلت الخوارج دخلوا دارا وهم ستة آلاف وأجمعوا على أن يخرجوا على علي بن أبي طالب فكان لا يزال يجيء إنسان فيقول يا أمير المؤمنين إن القوم خارجون عليك فيقول دعوهم فإني لا أقاتلهم حتى يقاتلوني وسوف يفعلون

Abdullah ibn ‘Abbas said: When the Khawarij broke away, about 6000 of them gathered at a place, and agreed to revolt against Ali ibn Abi Talib. Meanwhile everyone who came to Ali informed of the group that revolted. However, he told them: “Leave them, I will not attack them until they attack me and they would surely do so.”

 فلما كان ذات يوم أتيته صلاة الظهر فقلت له يا أمير المؤمنين أبرد بالصلاة لعلي أدخل على هؤلاء القوم فأكلمهم فقال إني أخاف عليك فقلت كلا وكنت رجلا حسن الخلق لا أؤذي أحدا فأذن لي فلبست حلة من أحسن ما يكون من اليمن وترجلت فدخلت عليهم نصف النهار

One day I came to Ali before Dhuhr and said to him: “O Leader of the Believers, may the salat sooth you. Perhaps I should visit the rebels and speak to them.” He replied: “I fear for you.” I assured him: “No, I’m a man known for good character who will not hurt anyone.” So he allowed me. I dressed up with my best Yemeni clothes and sandals, then I went to visit them at mid-day.

 فدخلت على قوم لم أر قط أشد منهم إجتهادا جباههم قرحة من السجود وأياديهم كأنها ثفن الإبل وعليهم قمص مرحضة مشمرين مسهمة وجوههم من السهر فسلمت عليهم فقالوا مرحبا بابن عباس ما جاء بك

When I arrived, I found people whose devotion in prayer the like of which I had never seen. Their foreheads scarred from continuous and prolonged prostrations, their palms were calloused like the knees of camels. Their clothes were washed and their faces lined from staying awake all night. I greeted them, they replied: “Welcome Ibn Abbas, what has brought you here?”

 فقلت أتيتكم من عند المهاجرين والأنصار ومن عند صهر رسول الله وعليهم نزل القرآن وهم أعلم بتأويله منكم فقالت طائفة منهم لا تخاصموا قريشا فإن الله عز وجل يقول بل هم قوم خصمون فقال إثنان أو ثلاثة لنكلمنه فقلت هاتوا ما نقمتم على صهر رسول الله والمهاجرين والأنصار وعليهم نزل القرآن وليس فيكم منهم أحد وهو أعلم بتأويله

I replied: “I have come from the Muhajirun, the Ansar and the prophet’s son in law, among whom the Quran was revealed and they know its interpretation better than you do.” Some of them refused to debate with me because I was a Quraishite, and Allah said: “Rather, they are an argumentative people.” However, two or three of them said : “We will surely speak to him!” So I said: “Tell me what you have against Rasulullah’s son in law, the Muhajirun and the Ansar among whom the Quran was revealed, and none of you was among them, and he knows better of its interpretation.

 قالوا ثلاثا قلت هاتوا قالوا أما أحداهن فانه حكم الرجال في أمر الله وقد قال الله عز وجل إن الحكم إلا لله فما شأن الرجال والحكم بعد قول الله عز وجل فقلت هذه واحدة وماذا قالوا وأما الثانية فانه قاتل وقتل ولم يسب ولم يغنم فإن كانوا مؤمنين فلم حل لنا قتالهم وقتلهم ولم يحل لنا سبيهم قلت وما الثالثة قالوا فإنه محا عن نفسه أمير المؤمنين فإنه إن لم يكن أمير المؤمنين فانه لأمير الكافرين قلت هل عندكم غير هذا قالوا كفانا هذا

They replied: “There are three points of contention.” I said: “Tell me!” They said: “First, that Ali made men judges in Allah’s affair even though Allah, Most Great and Glorious, has said: Judgment belongs only to Allah. So what value are men and their decisions after Allah’s statement?” I said: “That’s one, and what else?” They replied: “Secondly, Ali fought and killed his enemies, yet did not take any captives nor spoils of war. If it was because the enemy were believers, why was it permissible for us to fight and kill them and not make them captives?” I said: “What is the third?” They replied: “He erased the title Amir al-Mu’minin (Leader of the Believers) from himself. If he is not Amir al-Mu’minin then surely he must be Amir al-Kafirin (Leader of the disbelievers).” I asked: “Do you have anything else?” They replied: “These are sufficient.”

 قلت لهم أما قولكم حكم لرجال في أمر الله أنا أقرأ عليكم في كتاب الله ما ينقض هذا فاذا نقض قولكم أترجعون قالوا نعم قلت فإن الله قد صير من حكمه إلى الرجال في ربع درهم ثمن أرنب وتلى هذه الآية لا تقتلوا الصيد وأنتم حرم إلى آخر الآية وفي المرأة وزوجها وإن خفتم شقاق بينهما فابعثوا حكما من أهله وحكما من أهلها إلى آخر الآية فنشدتكم بالله هل تعلمون حكم الرجال في إصلاح ذات بينهم وفي حقن دمائهم أفضل أم حكمهم في أرنب وبضع امرأة فأيهما ترون أفضل قالوا بل هذه قلت خرجت من هذه قالوا نعم

I said: “As for your statement concerning men’s judgment in Allah’s affair, I will recite for you from Allah’s book something which will refute your statement. But if I do so, will you retract your position?” They replied affirmatively. I said: “Verily Allah has relegated to men an area of His judgment whose value is a mere four dirhams, the price of a rabbit, in the verse: O Believers, do not kill a hunting prey while in a state of Ihram. If any of you does so intentionally, the compensation is the sacrifice of a domestic animal similar to it near the Ka’bah according to the judgment of two just men from among you. Also he relegated to men an area of his judgment concerning a woman and her husband in the verse: If you fear discord between them, appoint a judge from his family and one from hers to arbitrate. If they wish reconciliation, Allah will make it happen between them. For Allah is all-Knowing, whose expertise knows no bounds. I implore you, by Allah! Is man’s judgment to reconcile what is between themselves and prevent the spilling of blood more excellent than man’s judgment over a rabbit and a woman’s family rights and obligations or not? Which of them is more important?” They replied the arbitration was. I asked them if they would retract their objection to Ali’s agreement to arbitration and they agreed.

 قلت وأما قولكم قاتل ولم يسب ولم يغنم فتسبون أمكم عائشة رضي الله تعالى عنها فوالله لئن قلتم ليست بأمنا لقد خرجتم من الإسلام ووالله لئن قلتم لنسبينها ونستحل منها ما نستحل من غيرها لقد خرجتم من الإسلام فأنتم بين ضلالتين لأن الله عز وجل قال النبي أولى بالمؤمنين من أنفسهم وأزواجه أمهاتهم أخرجت من هذه قالوا نعم

I said: “As for your statement concerning Ali’s fighting without taking captives or spoils of war, it means that you would have taken your mother, ‘Aishah, may Allah be pleased with her, as a captive. By Allah, if you say that she is not your mother, you have left Islam. And, by Allah, if you say that you would have made her a captive and made permissible what is permissible in the case of others (ie. sex) you have left Islam. You are caught between two grave errors from Allah, the Most Great Glorious has said: The prophet is closer to the believers than their own selves and his wives are their mothers. Will you retract from this point?” They replied: “Yes!”

 قلت وأما قولكم محا عن نفسه أمير المؤمنين فأنا آيتكم بمن ترضون أن النبي يوم الحديبية صالح المشركين أبا سفيان بن حرب وسهيل بن عمرو فقال لعلي رضي الله عنه أكتب لهم كتابا فكتب لهم علي هذا ما اصطلح عليه محمد رسول الله فقال المشركون والله ما نعلم انك رسول الله لو نعلم انك رسول الله ما قاتلناك فقال رسول الله صلى الله عليه وعلى آله وصحبه وسلم اللهم إنك تعلم أني رسول الله امح يا علي اكتب هذا ما اصطلح عليه محمد بن عبد الله فوالله لرسول الله خير من علي وقد محا نفسه قال فرجع منهم ألفان وخرج سائرهم فقتلوا

Then I said: “As for your statement concerning his erasing the title Amir al-Mu’minin, I will give you a similar example concerning someone with whom you are pleased. On the day of Hudaibiyah, the prophet made a treaty with the musyrikin represented by Abu Sufyan ibn Harb and Suhail ibn ‘Amr. He told Ali to put it in writing for them so Ali wrote: These are the terms of peace agreed upon by Muhammad, Rasulullah. However, the musyrikin objected saying: “By Allah, we do not know you to be a Rasulullah, for if we did know you to be so, we would not have fought you.” The prophet then said: “O Allah, you know that I am Rasulullah. Erase it, O Ali and write: These are the terms of peace agreed upon by Muhammad ibn Abdullah. By Allah, surely Rasulullah is better than Ali, and he erased a title from himself.” So, two thousand of them retracted their position while the rest of them revolted and were killed.
[Talbis Iblis by al-Hafiz Ibn al-Jawzi]

My Comments: Notice that Ibn 'Abbas repeated at the start of his debate about the sahabah (companions) of the prophet having the better understanding of the religion. You can see the similarity with this hadith:

 «إِنَّ الْيَهُودَ افْتَرَقَتْ عَلَى إِحْدَى وَسَبْعِينَ فِرْقَةً، وَإِنَّ النَّصَارَى افْتَرَقَتْ عَلَى اثْنَتَيْنِ وَسَبْعِينَ فِرْقَةً، وَسَتَفْتَرِقُ هَذِهِ الْأُمَّةُ عَلَى ثَلَاثٍ وَسَبْعِينَ فِرْقَةً، كُلُّهَا فِي النَّارِ إِلَّا فِرْقَةً وَاحِدَة»

(Verily, the Jews split into seventy-one sects, and the Christians split into seventy-two sects, and this nation (of Muslims) will split into seventy-three sects. All of them will be in the Fire except one sect.) They (the Companions) said, "Who are they (the Saved Sect), O Messenger of Allah'' He said,

«مَا أَنَا عَلَيْهِ وَأَصْحَابِي»

(The sect that is upon what my Companions and I are upon.)

Al-Hakim recorded this narration in his Mustadrak with this additional wording. Again, this confirms the ACID TEST or BENCHMARK, that al-Quran and Sunnah has to be understood correctly, and no one understood better than the companions. And similarly the two generations that come after the companions because they were praised by the Hadith of the prophet:

"The best of generation is my generation, then those who follow them, then those who follow them.”

[Agreed upon]

So, three generations of muslims were praised by Allah and His Messenger, and surely they were not praised for being physically attractive, or being hardworking, or anything else but their understanding and practice of the religion they inherited from the prophet (peace and blessings be upon him).