A Call For Coexistence

Episode 16

In the name of Allah[1], the All-Merciful, the Ever-Merciful.  Peace and blessings of Allah be upon Prophet Muhammad (SAWS[2]).

Let us continue with the story of Imam[3] ash-Shafi'y, who in my opinion he is a true Imam of coexistence.  He is known among scholars as the ‘Sunnah[4] Supporter’ and the ‘Reviver of Religion in the 2^nd century A.H.[5]’.  He was capable of coexisting with all sects and parties of the society.  He was a linguist, a jurisprudent, and an expert in poetry, exegesis and sports.  In other words, he was an encyclopedia that aimed at accomplishing coexistence.

As I promised you, today we are hosting a scholar who will give us a comprehensive view on the jurisprudence of Imam ash-Shafi'y; he is well versed also in the jurisprudence of the other imams.  Besides he believes in coexistence as a vital issue in our present time.  Our guest is Dr. Abdul-Haleem Zidan, from Lebanon. He studied jurisprudence in Saudia Arabia.  He has received his Ph.D. in Business Administration, and works as a consultant of administration.  He is a member of the World Organization of Connoisseurs of Tea and Coffee.

First, I would like to hear your comment on the visit of Imam ash-Shafi'y to Iraq and how he was keen to perform prayers in the mosque of Imam Abu-Hanifah adopting Abu-Hanifah’s way in praying of not raising the arms during takbeer[6]   out of respect to Imam Abu-Hanifah and out of coexistence.  I myself find it difficult to imagine how he gave up his own way of prayer for the sake of coexistence. Is that allowed?

Dr. Zidan: As a matter of fact, Imam ash-Shafi'y also did not perform Qunut formula[7] in dawn prayer as he had been used to.  His rationale was that if you skip a sunnah (non-obligatory act of worship) you will not be punished for leaving it and at the same time, you will not be rewarded since you did not do it.  If leaving this act of worship was aimed to set an example for people of how to love, respect and coexist with others, then your reward will far exceed that which you would have gained had you performed this act of worship.

When there is debate among scholars about one aspect or another of jurisprudence, all opinions are to be considered right as long as each has his proof from Qur’an or sunnah.  Adopting the opinion of the other jurisprudence school is not considered an act of renouncing one’s religion or sect.  On the contrary, it might narrow the gap among the disputers and make people come together.

Imam ash-Shafi'y wanted to apply the opinion which says, “Our diligence is for the sake of making truth prevail and not for spreading a particular opinion.”  Hence, a scholar should have enough evidence to convince people with his opinion, but by no means should impose that opinion on them.

Abdur-Rahman Ibn-Mahdy, a senior scholar, noticed the excellence of Imam ash-Shafi'y and hence asked him to write a book to the Muslim nation to organize its evidence.  He wrote the book under the title ar-Risala “The Message” and sent it to him.  Being a skilled linguist, ash-Shafi’iy wrote this book in an Arabic language that was rather tough for others to comprehend.  Thus Abdur-Rahman Ibn-Mahdy invited him to come to Iraq to teach the people there his new book.

Amr Khaled: In this book, Imam ash-Shafi'y set the basics of the science of jurisprudence and the rules for deducing jurisprudence laws from Qur’an and sunnah.  in an attempt to prevent the emergence of disputes.

Dr. Zidan:  Imam ash-Shafi’iy was characterized, among other imams, by his frequent travels.  He acquired what is known for us nowadays in training as ‘exposure’; he was exposed to different experiences and to meeting others due to his travels.

Amr Khaled: I admit that I myself gained a lot of experience from traveling and I met people from different cultures and sects. Traveling indeed helped Imam ash-Shafi'y to encompass the different schools of jurisprudence, and other scholars’ views.  Thus he came up with a methodology for deducing facts from Qur’an and sunnah for other jurisprudence scholars to follow.

Dr. Zidan:  Its true that this blend was not only for gathering and sorting opinions, but in addition, he was able to come up with judgments and opinions of his own and which were at times contradictory to those of other scholars.  This was the starting point for the journey of debates that he participated in, in a trial to convince others with his opinions.

Imam ash-Shafi'y also held seminars in Makkah at al-Ka’ba to teach his book ar-Risala.  Many of the students left their scholars and joined the seminars of ash-Shafi'y to learn this new science put by him.  Imam Ahmad and Is-haq Ibn-Rahaweyh were among the audience. During hajj and umrah big scholars also held such seminars to pass their knowledge to people.

Once, imam Ahmad took Ishaq Ibn-Rahaweyh to attend a lesson by Imam ash-Shafi'y. So Ishaq told him, "Are you taking me to listen to that young man who is our age and has our same knowledge; we would be missing the famous scholars then?" So Imam Ahmad replied, "You would rather miss them than him!"

Amr Khaled:  At this point, Dr. Zidan, I would like to stress the point of how Imam ash-Shafi'y was able to learn at the hands of Imam Malik for nine years without having his thoughts melt away or his identity lost.  He could have lost his identity too when he learnt poetry and wrote great poems.  Muslims living in Western countries should learn from him how to coexist with the others while retaining their Muslim identity and be proud of it.

Dr. Zidan: Merging is incorrectly interpreted as complete dissolution or transformation into the other, whereas it is intended to achieve a positive association.  The Prophet (SAWS) stressed that the believer who socializes with people and endures their harm is better than a believer who secludes himself from people and is not harmed by them. 

Amr Khaled: ‘Socializing with people’ is the essence of coexistence, and rejecting dissolution of one’s identity is in fact one aspect of ‘enduring their harm’.

Dr. Zidan: Try to convince the other of your point of view.  It is a way of avoiding fitna (sedition or temptation). This is nowadays very important.  It is a duty that whenever anyone finds a fitna he should try to contain it.

Amr Khaled: Co-existence is seen in how all the guests we have on the show come from all over the Arab countries.  Ash-Shafi’y has changed his mathhab (school of jurisprudence), part relating to theory and the other for implementation.  Why and how did he do this?

Dr. Zidan: The change was not all of a sudden.  He first set the referential rules, but with more learning, he became more committed by following and implementing the rules he theorized at the beginning.

Amr Khaled:  He said that first we bring all relevant ayahs[8].  Then, we search for the evidence (ash-Shafi’y’s coinage) from all relevant hadith[9] in order to come to the right opinion in any question.

Dr. Zidan: Yes, this is how hadith was collected.  It was first in the hearts of the companions.  Then, with the victories of the Islamic state the companions carried the hadith to these new territories.  Their stay there was at the cost of depriving the rest of the Islamic nation of learning those ahadith that were carried by a particular companion.  Ash-Shafi’y roamed the Islamic state at the time of the Abbasids in search for the ahadith.  There were seven sources of hadith, according to the places where the companions were residing.  Out of the seven sources ash-Shafi’y collected five.  So how come he is equated with those who refer only to one source?

Amr Khaled:  This is a message to the youth: interact, read in all spheres while preserving your identity.  Travel, and meet different people and new cultures.

Dr. Zidan:  He changed his opinions thus for two reasons.  First, he knew more.  Second, his own development and the experience he gained with age.

Amr Khaled:  Once a young man asked me to name for him books to read to get to know right religion.  I advised him to read everything and in all fields.  He asked the reason.  I said, “Just read ash-Shafi’y's biography and you will know why!”

Amr Khaled: We would like to move to your PhD Sir in business administration.  How can you analyze ash-Shafi’y in terms of business administration?

Dr. Zidan: This is quite difficult because he was an encyclopedic scholar.   In every aspect one side of his multifaceted personality will shine.  Ash-Shafi’y was the founder of the psychology of difference.  This is the science that tackles the dynamics of conflict and difference.  He said that people have so many differences and there is no harm done, but if these differences are concerned with religion, the situation becomes a difficult one.  If I convince you of my religious opinion, it becomes a win/win situation and hence comes the importance of knowing how to convince people.  You have to choose your words. 

People thought ash-Shafi’y was a magician when it comes to convincing.  He masters all the tools of convincing.  This is what is taught in negotiation skills nowadays.  It is not only about words, but also body language, eye contact and gestures.  Once, one of his students said that somebody was a liar.  Ash-Shafi’y advised him to only say that his speech was nothing and to use lighter words while still arriving at the same end.  Further, he never debated with people to win, but only for the right to prevail or for advice. 

Amr Khaled:  Yes, very few people debate for the advice; husbands and wives, people debating in the mosque and Shiites and Sunnis. 

Dr. Zidan:  My last story here is about Younis as-Sadafy.  He said that he once had an unresolved debate with ash-Shafi’y yet they met the next day.  Ash-Shafi’y asked if they could still be brothers though they had this difference.

Dr. Zidan:  When he was asked about any scholar he would only mention the good things about him.  He used to praise all scholars.

Amr Khaled: Indeed, this is one of the main tools for building common grounds with the other.   We need these tools with our siblings, parents and neighbors.

To be continued.