Safeguarding the Solidarity of Ummah

In the atmosphere generated post-September 11, some in the West have openly suggested that wars be instigated "not with Islam but within Islam." While the mainstream Islamists and general Muslim public do not have any intentions of an overt or covert war with the West, this suggestion indicates a sinister motive of entangling Muslims with each other, and inciting factionalism within the Islamic Ummah. It is critical that the responsible Islamic leaders put all their efforts together, and diligently work on ways and means to fortify the Islamic Ummah in order that it meets the responsibilities entrusted to it by the Lord Almighty.

The concept of Ummah, a community of believers, is uniquely Islamic. Muhammad, the Prophet of Islam, initiated it in the Madinan society - integrating individuals of different colors, races, ethnicities and social classes with equality into one united brotherhood. And as the Islamic dominions expanded, this Ummah assumed even a greater diversity and included a variety of people knitted together into common bonds - the likes of which the world has never witnessed. It generated an open society for all to excel, and where the only criterion worth consideration was human righteousness. History stands testimony as to how a certain oppressed people, even those who were once slaves, scaled great heights, and even became rulers, such as Mumluks of Egypt and Slave dynasty in India.

Its conceptual foundations are laid down by the Qur'an. It tells us, "This Ummah of yours is one Ummah" that is God-conscious and in the service of the Lord (Al Anbiya 21:92; Al Muminun 23:52) and that "believers are but one brotherhood" (49:10). This Ummah was given the title of "Khayr Ummah", the best community "evolved for humankind" because of their mission of "enjoining what is good and checking what is wrong and evil" for humankind, along with demonstrating "their faith in God" (3:110). Its other characteristic is "Ummatan Wastan", a median or balanced community and given the responsibility of exemplifying as "witnesses (to the truth) before humankind" (2:143).

This Ummah was asked to "hold fast all together, unto bond with God" (3:103). And that they are to "help each other in righteousness and piety but not in sin and rancor" and be "God-conscious" all the time (5:2). Moreover, they are "to stand firmly for justice, as witnesses for God, even if it is against themselves, their parents or relatives", and to "follow not the lusts of heart" lest they "swerve, distort or decline to do justice" (4:135).

It is thus obvious that the greatness of this Ummah is contingent upon carrying out the great role for humankind that is assigned to it; and this could only be performed when it is united. Thus it is warned against discord, dissension and factionalism within itself. The Qur'an warns, "And do not enter into dispute with one another, lest you fail and your moral strength deserts you" (8:46). Furthermore, history of the followers of earlier prophets is repeatedly provided, pointing out grave lessons with dire warnings: that civilizations rise and fall, flourish and decay as a consequence of faith or disbelief and unity or disunity among its people. "And be not among those who ascribe divinity to any but God (or) among those who have broken the unity of their faith and have become sects, each group delighting in what they themselves believe and follow" (30:31-32). The Prophet is told with regard to "those who divide the unity of their faith and break up into sects" that "you have nothing to do with them" (6:159). Based on such Qur'anic injunctions, the Prophet variously emphasized the importance of unity, and sanctioned severe reprimands and punishments for those who deliberately attack the unity of Ummah.

Islam by its very egalitarian nature is opposed to the existence of a church oligarchy or religious autocracy. And the authority to determine the Islamicity or otherwise of a subject is vested in the Ummah and it is the consensus of Ummah that determines its validity. Therefore, the health and integrity of Ummah is of great significance for the vitality of Islam and the very existence of Muslims.

The Ummah, regardless of which school of thought its members belong, has traditionally upheld, following the Prophetic guidance, the inviolability of the two essential fundamentals of faith: The Qur'an as the word of God, and Sunnah or conduct of the Prophet. The Qur'an as the infallible source of transcendence lays down the principles, which are illustrated in the conduct of the Prophet, who was constantly guided by the One infallible, to serve as model for humankind. These two sources have been, and are used to derive Islamic injunctions and, therefore, it is essential that they be resorted to- and not to any other authority - to bring about the solidarity of Ummah; no other means will accomplish it.

Now, the problem arises only when undue emphasis is placed on a particular fiqhi (juristic) understanding of Islam. The schools of thoughts (madhahib) came into being to meet the requirements of times by Islamic jurists- a result of freedom of expression that is cornerstone of Islamic thought process. However, the reasoned judgement (ijtihad) of these respected scholars or their proteges was neither meant for all times and places nor they claimed so. Rather they encouraged free discussion of the issues that were presented to them, changed their opinion when convinced of a contrary idea and asked others to follow a better opinion regardless of where it came from. Contrary to their advice, it is ironical that they have been followed in blind imitation (taqlid) resulting in furthering the differences. This, for example in Pakistan, has been exacerbated as a source of friction not only between Sunnites (the mainstream Sunnah group) and Shiites (followers of Ali, the cousin of the Prophet) but also between subgroups of Sunnites such as Deobandi, Brailwi and Ahl Hadith. Needless to say, the politicians have utilized this sectarian internecine friction to serve their own selfish ends.

Thus the actual problem is lack of education and tolerance for differences in interpretation of the Qur'an and Sunnah. Differences arise naturally because God has created each of us as a unique individual. They stimulate human intellectual development and enrich thought processes by offering different alternatives, thus serving as engine of progress. This ability to differ is a manifestation of the creative power of God that He bestowed on humankind. This must be reason that the Prophet of Islam stated, "Differences (ikhtilaf) of my Ummah is a mercy and blessing." Only when such healthy differences (ikhtilaf) - expressed amiably and sincerely according to Islamic adab (mannerism), disintegrate into discord and dissension (khilaf) that they must be avoided and abhorred. Such an understanding is pivotal for providing any remedy to the current problems.

Writing in the monthly Tarjuman ul Qur'an (Urdu), February 2002, Dr. Anis Ahmed of the International Islamic University at Islamabad has suggested a number of steps to address the current deleterious situation in Pakistan - which could be applied equally well to any other location. An important suggestion is that the representative scholars of different schools should institute a permanent forum where they would often come together and address, in all sincerity, their followers on radio and TV to eradicate any sectarian tendencies among them, and to promote unity, peace and cordiality within the common Islamic brotherhood of the Ummah. These scholars should not be merely content with pronouncements, but actually take positive steps to bring about tangible changes among their followers. Also, they should be on the lookout for any and all disruptive elements, and stand up against anyone who misuses their particular school to openly denounce the offenders. The public media must also play their due role in the process by holding leaders responsible, without any hesitation, and rancor or favor. Of course, the burden of this responsibility must be borne by the Islamic movements - which routinely stay away from the fray of sectarianism - and are, therefore, well suited for the job. All of their members and supporters must get involved, and do all they can to inculcate patience, forbearance and tolerance and extend this jihad (all-out struggle) from their dwellings and streets to all the levels of Muslim societies, everywhere.

The author is a freelance writer on Muslim affairs and a former professor of University of Arizona.