Commentary Mentioned in the previous verses was one manifestation of the knowledge and power of Allah Almighty that He alone can remove hu¬man distress and whoever calls on Him while in difficulty shall find His help before his eyes. The reason is that He is perfectly powerful over the whole universe and He is also perfectly merciful to His entire creation. No one else has that perfect power and universal mercy. Mentioned in the present verses is another side of His perfect pow¬er - that He can punish any individual or group for its contumacy if He wills to do so. And doing so is easy for Him. To punish a criminal, He needs no police or army or helper like the rulers of the mortal world. This aspect was stated by saying: هُوَ الْقَادِرُ عَلَىٰ أَن يَبْعَثَ عَلَيْكُمْ عَذَابًا مِّن فَوْقِكُمْ أَوْ مِن تَحْتِ أَرْجُلِكُمْ أَوْ يَلْبِسَكُمْ شِيَعًا (He is fully capable that He should send a punishment from above you or from beneath your feet, or to put you in confusion through divisions). Three Kinds of Divine Punishment Identified here are three kinds of Divine Punishment: (1) That which comes from above, (2) that which comes from beneath, and (3) that which spreads out from within. Then, by bringing the word, ` عَذَابَاً & with nunnation (tanwin تنوین) on an indefinite noun (nakirah), a warning - as admitted by the rules of Arabic grammar - has been served that there could be different sub-divisions and forms within these three kind. According to commentators of the Qur&an, there have been many examples of punishment coming from above among past communities as the flood which came upon the people of Sayyidna Nuh (علیہ السلام) the wind storm which overtook the people of ` Ad, the raining of stones on the people of Sayyidna Lut (علیہ السلام) - the raining of blood and frogs upon the Bani Isra&il and the pelting of pebbles by flights of birds on the Peo¬ple of the Elephant اَصحَاب الفِیل (ashab al-fil) when they invaded Makkah which left all of them reduced to chaff chewed out. Similarly, various forms of the coming of punishment from beneath have also appeared among past communities. For the people of Sayy¬idna Nuh (علیہ السلام) there already was the punishment from above in the form of rainstorm, then they were also caught up in the punishment from beneath when the water under the ground started forcing out whereby they came into the grip of two punishments at the same time, that is, the punishment from above and the punishment from beneath. The people of the Pharaoh were drowned in the punishment from be¬neath their feet. Qarun قارون (Korah) fell a victim to this very punishment when he, along with his legendary treasures, sank down into the earth as if swallowed by it. Early Tafsir authorities, Sayyidna ` Abdullah ibn ` Abbas (رض) and Mujahid have said that the punishment from above means that cruel rulers and merciless officials come to rule over a people while the punishment from beneath means that one&s own subordinates and ser¬vants turn into traitors, idlers and thieves. Some sayings of the Holy Prophet also confirm the Tafsir of Sayyidna ` Abdullah ibn ` Abbas given above. The saying of the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) which follows has been reported in Mishkat with reference to Shu` abul-Iman of Al-Baihaqi: کما تکونونَ کَذٰلکَ یُؤمَّرُ علیکم ، that is, ` as are your deeds, good or bad, so shall be your rulers and officials set upon you.& It means : If you are good, and obedient to Allah Ta` ala, your rulers and officials will also be merciful and just. And if your deeds are evil, you will find that merciless and unjust rulers and offi¬cials have been set upon you.& The well-known saying: اَعمَالُکُم عُمَّالُکُم (Your deeds : your rulers) means just the same. According to a narration from Abi Nu` aym in his Hilyah appearing in Mishkat, the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) has been reported to have said: Allah Ta` ala says: I am Allah. There is no god worthy of wor¬ship but Me. I am the Master of kings. And I am the Sove¬reign. The hearts of kings are in My hands. When My ser¬vants obey Me, I pour mercy in the hearts of their kings and officials. And when My servants disobey Me, I harden the hearts of their rulers against them. They make them taste all kinds of evil punishments. Therefore, do not waste your ener¬gy in speaking ill of the rulers and officials. Turn to Allah and correct your deeds so that I may put your affairs right. Similarly, there is a narration from Sayyidah ` A&ishah رضی اللہ تعالیٰ عنہا in Abu Dawud and Nasa&i in which the Holy Prophet صلی اللہ علیہ وسلم is reported to have said: When Allah Ta` ala wishes well for a ruler, He gives them a good minister and deputy so that he may remind the ruler if he forgets something, and who helps the ruler when he acts right. And when some evil is destined for a ruler, evil people are made his ministers and deputies. In the light of these Hadith narrations and the explanation of relat¬ed verses, the outcome is that hardships faced by people at the hands of their rulers are a punishment which comes from above - and that which is inflicted through servants and subordinates is a punishment which comes from beneath. They are no stray accidents. In fact, they are a punishment of one&s deeds under a Divine law. Imam Sufyan Ath-Thawri said: When a sin gets to be committed by me, I see its ef¬fect on my servant, even on my horse I ride and the donkey I use to carry my things. I can feel the change in their temper because all of them start disobeying me. Maulana Rumi, in his famous Mathnawi, says that Allah Ta` ala, by putting you under the apparent punishment which causes pain to you through ill-treatment at the hands of your cruel rulers or faithless subordinates in this mortal world, actually wishes to turn your attention towards Himself, so that you get alerted and start trying to make your deeds good, and as a result of which, you may save yourself from the much greater punishment of the Hereafter. To sum up, we can say that, according to the Tafsir of Sayyidna ` Abdullah ibn ` Abbas (رض) ، the oppression of rulers is the punishment which comes from above, and the dishonesty, idling and treachery of subordi¬nates is the punishment which comes from beneath, and the remedy for both is the same - that everyone should look back and examine what each one has done, leave paths of error, avoid being disobedient to Allah, then, nature will be commanded to take its desired course creating conditions which would remove the hardship. Otherwise, try¬ing to remove them and correct the situation through material ways and means alone will be nothing but self-deception, an experience we have been having all the time. The different explanations of the punishment from above and from beneath which you have heard just now are really no different from each other - because the word, عَذَاباً (` adhaban) meaning ` punishment,& which appears in this verse , in fact, embraces all these explanations. Punishments coming from the skies like the rocks, pebbles, blood, fire, flood, and the oppression of rulers, are all included under the punish¬ment from above. As for the parting of the earth and the sinking of a people in it, or being drowned in water forcing out from the earth, or becoming a victim of problems at the hands of subordinates, all these are punishments from beneath. There is a third kind of punishment mentioned in this verse, and that is: أَوْ يَلْبِسَكُمْ شِيَعًا (or put you in confusion through divisions ...). It means that you may be split into parties confronting each other and it becomes a punishment from within. The word, يَلْبِسَكُمْ (yalbisakum translated as ` put you in confusion& ) used here comes from the root: (labasa) which basically means to hide or cover up. It is in that sense it is used to refer to clothes which cover the human body. And for this reason, its derivation: التباس (iltibas) is used in the sense of doubt, where the meaning of what is said remains hidden, that is, it is not open and clear. As for the word: شِیَع (shiya& ), it is the plural form of: شِیَعۃ hi&ah) which means to be a follower, adherent or partisan of someone. It appears in the Holy Qur&an: وَإِنَّ مِن شِيعَتِهِ لَإِبْرَاهِيمَ ﴿٨٣﴾ that is, ` following in the footsteps of Nuh (علیہ السلام) is Ibrahim (علیہ السلام) 37:83.& Therefore, in common usage, the word: شِیَعۃ (shi&ah) is used to denote a group which gets to¬gether for a particular purpose, and its members help each other in achieving that purpose. In the current idiom, it would mean a faction or party. So, the verse could be translated in the sense that one kind of ` Adhab& (punishment) is that a nation or community breaks up into factions and parties and starts confronting each other. Therefore, when this verse was revealed, the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) addressed Muslims and told them: لَا تَرجِعُوا بَعدِی کّفَّاراً یَّضرِبُ بَعدضُکُم رِقَابَ بَعضِ Do not renege after me becoming like disbelievers striking at the necks of each other. (Deduced by Ibn Abi Hatim from Zayd ibn Aslam as in Mazhari) Sayyidna Sa&d ibn Abi Waggas (رض) says: Once we were going with the Messenger of Allah (صلی اللہ علیہ وآلہ وسلم) . When we reached Masjid Bani Mu` awiyah, the Messenger of Allah (صلی اللہ علیہ وآلہ وسلم) went into the Masjid and offered two raka&ah of Salah. We too offered two raka&ah. After that, he became busy with Du` a, and kept praying for a fairly long time. After that, he said: ` I asked my Rabb for three things: (1) My Ummah may not be destroyed by drowning: Allah Ta` ala answered this prayer; (2) My Ummah may not be destroyed by famine and hun¬ger: This too was answered; (3) My Ummah may not be destroyed by infighting: I was stopped from making this prayer.& (Mazhari with reference to Baghawi) Another Hadith on the same subject has been reported from Sayyidna ` Abdullah ibn ` Umar (رض) where one of the three prayers is that ` may Allah not set an enemy upon my Ummah who destroys all of them.& This prayer was answered. As for infighting and mutual con¬frontation, he was forbidden from making the prayer. These narrations prove that, though the kind of punishments which visited earlier communities from above them and from beneath them and which destroyed all of them, will not visit the Ummah of the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) - but, there is one ` Adhab& (punishment) which will keep visiting this Ummah too during their life in the present world. That ` Adhab& is their infighting and the mutual con¬frontation between their factions and parties. It was for this reason that the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) has emphatically forbidden his Um¬mah from becoming divided in sects, factions and parties and from challenging and fighting each other among themselves. Actually, he has, on every possible occasion, tried to put the fear of Allah in every heart by warning that the Divine punishment, if it has to come upon Muslims within their life in this mortal world, it will come because of nothing else but their mutual confrontation and infighting. This subject has been further clarified in a verse of Surah Hid where it is said: وَلَا يَزَالُونَ مُخْتَلِفِينَ ﴿١١٨﴾ إِلَّا مَن رَّحِمَ رَبُّكَ But they wi11 continue in their differences, except those whom Allah has blessed with mercy - 11:118 In this light, it becomes all the more clear that those who differ with each other (without a valid Islamic legal justification) are either deprived of Divine mercy, or far-removed from it. Before we move on to analyse the subject, quoted below are two verses from Surah &Al-` Imran which would make the problem easier to understand: وَاعْتَصِمُوا بِحَبْلِ اللَّـهِ جَمِيعًا وَلَا تَفَرَّقُوا And hold on to the cord of Allah, all of you, and be not divided - 3:103 وَلَا تَكُونُوا كَالَّذِينَ تَفَرَّقُوا وَاخْتَلَفُوا And do not be like those who became divided and fell into disputes ... - 3:105 The Anatomy and Rationale of Differences The essence of all Ayat and Riwayat (Verses and Hadith Narrations, presented here is that difference is ill-fated and blameworthy. If we were to ponder over the causes of the decline and Muslims materially and spiritually, we will see that the root of most troubles lies in this very mutual difference and discord we are talking about. Unfortunately, as a result of our own misdeeds, this ` Adhab& has come to sit on our heads like an octopus. Otherwise, we were a people whose pivot of unity was one single Kalimah of لا إله إلا اللہ محمد رسول اللہ (There no god worthy of worship but Allah, Muhammad is Messenger of Allah). All men and women having faith in this Kalimah, anywhere on this earth, speaking any language, of any colour, of any race, any lineage, were brothers and sisters to each other. Mountains and rivers were no handicap in their unity. The difference of race, family, colour and language were no hurdles in their way. Their unity was tied with this Kalimah irrespective of their nationality. That they were Arabs or Egyptians or Syrians or Turks or Indian or Chinese did not matter. These divisions were simply for the sake of identity and introduction, and that was it, no more. The poet of neo-Islamic Renaissance, Muhammad Iqbal summarized it by saying: درویشِ خدا مست نہ شرقی ہے نہ غربی گھر اس کا نہ دِلِّی ہے نہ صفاہان سمرقند The dervish of Allah cares not For he is neither of the East, nor of the West For him there is no home Neither Delhi, nor Isfahan, nor Samarqand ... In our day, intrigues backed by constantly concerted efforts have succeeded in dividing them once again into racial, linguistic and re¬gional nationalities. Worse came to happen when these very entities, hit by internal disruption and chaos, ended up splitting themselves into many more additional factions. The people whose hallmark was en they would forgive, forego and sacrifice even in the case of others readily surrender their most just rights for the sake of avoiding con¬frontation now have many individuals within their fold who would not hesitate to sacrifice even the most precious This is the difference born out the cheapest and the meanest of gains. This is the difference born out of self-interest, wanton desires and fancies which is a bad omen for any community or nation, and certainly a cash punishment for them right here in the present world. However, it is necessary to understand at this point the difference which has been declared in the Qur&an as Divine punishment, and dep¬rivation from Divine mercy, is that particular difference which either appears in Principles and Beliefs or is because of self-interest, wanton desires and fancies. Not included here is the particular difference of opinion which was based on the Principles of Ijtihad carried out in the light of the Qur&an and Sunnah, and it was under these Principles that the difference of opinion in subsidiary matters and masa&il has contin¬ued being there among the jurists (Fuqaha& ) of the Muslim Ummah from the early period of Sahabah (Companions) and Tabi` in. (Successors to Companions). It should be borne in mind that in these subsidiary matters, the frame of reference under which such difference of opinion may show up is restricted to Qur&an, Sunnah and Ijma` (consensus). Here, the intention of everyone is to obey and act in ac-cordance with the injunctions of Qur&an and Sunnah. But, the differ¬ence which emerges here is that of Ijtihad and opinion in the duduc¬tion of solutions to subsidiary problems as interpreted from words left condensed or ambiguous in the Qur&an and Sunnah. Such difference has been called Rahmah or mercy in Hadith. The following narration has been reported in Al-Jami` Al-Saghir [ with reference to Nasr Maqdisi, Baihaqi & Imam al-Haramayn ]: اِختلافُ اُمَّتی رحمَۃُ (The difference of my Ummah is mercy). It has been made particular to the community of the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) because any difference which arises among the ` Ulama&, who uphold nothing but the truth, and Muslim jurists who are unalienably God-fearing, shall always be governed by the principles of the Qur&an and Sunnah. Then, this would be with an intention which is absolutely true and with an approach which is inevitably for the good pleasure of Allah. This difference will never be motivated by any self-interest or desire for recognition, office or money. Therefore, that difference will never become the cause of confrontations. Instead of that, as determined by ` Allama ` Abdur-Rauf al-Munawi, the commentator of Al-Jami` Al-Saghir, the different approaches (Maslak) of the jurists of Muslim community will have the same status which was given to different religious law systems of the blessed prophets in past periods of time - in that they all were, despite being different, nothing but the very injunctions of Allah. Thus, the different approaches (Maslak مَسلَک) credited to the great Mujtahid Imams of the Muslim Ummah shall be called, because of their being under the principles of the Qur&an and Sunnah, nothing but the commandments and injunctions of Allah and Rasul. An example of such difference based on Ijtihad can be readily seen on the main streets of our cities where the streets are demarcated into various sections or lanes for the convenience of those who move on them. A section would be used by buses while another by cars and vans. Similarly, a section of the street may be reserved for cyclists and pedestrians. Though this division of one main street into several lanes is outwardly a form of difference but, since everyone is headed in one single direction and everyone moving through each lane will ultimate¬ly reach one desired destination. Therefore, this difference of routes or approaches, rather than being harmful, is functionally useful for all movers - a lot of space and mercy indeed. This is the reason why leading Mujtahid Imams and the Jurists of the Muslim Community agree that the Maslak or approach taken by any of them is not false, and it is not permissible for anyone to call those who follow it as being sinners. The essence of the difference in مَذھَب Madhab or approaches or schools of thought represented by Mujtahid Imams and Jurists has a limited frame of reference. The approach taken by one Mujtahid happens to be weightier in his sight, but he himself would not call the approach of another Mujtahid as false. In fact, they pay due regard and respect to each other. A look into the mutual relationships of the jurists (Fuqaha& ) among the Sahabah and Tabiin and the four leading Mujtahid Imams and the events and hap¬penings surrounding them are open testimony to the fact that, despite their differences in technical, intellectual and juristic approaches, they had excellent mutual working relationships, giving each other full re¬spect and recognition. That they would be arrayed against each other in rancour, hostility and infighting was absolutely out of question in their case. The same spirit and modus operandi continued with those who later on came as followers of the main juristic schools - as far as they remained adhering to sound knowledge and honest attitude, their mutual relationships remained based on cordiality and respect like their predecessors. This is the difference we are talking about. This difference is mer¬cy indeed, for people a source of myriad openings and conveniences and leaves, and certainly a reservoir of beneficial results. As far as subsidiary questions are concerned, the truth is that the difference of proponents in them is not harmful, if it remains within its proper bounds. In fact, it serves as an aid in enlarging and identifying differ¬ent aspects of a question which makes it possible to arrive at a sound resolution of the problem. It goes without saying that in a meeting of honest minds, the absence of some difference of opinion about a ques¬tion is just not conceivable. Something like this can happen among a set of people who cannot or do not understand the problem at all, or among pragmatic secular people who would not hesitate to agree to an opinion, even though against their conscience, just to accommodate some party, pressure group or interest lobby. So, difference of opinion which is within its bounds, that is, not in the categorical imperatives of the Qur&an and Sunnah concerning arti¬cles of faith and decisive injunctions, and which is only in subsidiary questions requiring Ijtihad , and that too where the definitive texts of Qur&an and Sunnah are either silent or ambiguous, and again if the effort so made does not go to the outer limit of name calling, blame throwing and infighting, then, that difference of opinion will, instead of being harmful, be beneficial - a blessing and mercy. Think of this universe of our experience. Things differ in shape, form, colour, smell, property and functional benefits. There are countless living organisms. They differ, so do human beings, different temperaments, occupations, skills, ways of living - these differences are the charm of living which provides open avenues of countless benefits. Many people, who are not aware of this reality, would look down even upon the normal differences in the legal solution of problems (fatawa) credited to great Jurists and true ` Ulama.& They are heard complaining: When ` Ulama& differ, where do we go? Frankly, this is a simple matter. Take the example of a sick person about whose condi¬tion physicians differ. Naturally everyone tries to find out a physician who has the desired experience and technical expertise and he is the one entrusted with the charge of treating the patient. No one goes out speaking ill of other doctors in town. The same thing happens in legal cases. Lawyers may differ in their opinions. Naturally people entrust their case to a lawyer who is efficient and experienced in their estimation, and act on his advice. They do not run around maligning others in that profession. This principle should be operative here too. When the Fatwa given by ` Ulama& about a problem turn out to be different (reasons to be investigated in the parameters of the original inquiry), then, one should make his best efforts to locate an ` Alim who, in their judgment, is better than others in ` Ilm (expertise in religious knowl-edge) and Taqwa (fear of Allah, fear of being responsible before Him) and follow the advice given by him. There is no need for them to waste their time in finding fault with other ` Ulama.& In I` lam Al-Muwwaqqi` in, ` Allamah Hafiz ibn al-Qaiyyim has reported that the choice of an expert Mufti - and in case of a difference of opinion, the giving of preference to the Fatwa of an ` Alim who, in the opinion of the seeker, is the best of all in ` Ilm and Taqwa- - is the duty of every Muslim himself who has such a problem on hand. That he starts giving preference to one of the different Fatawa of ` Ulama is certainly not his job. But, it is no one&s job but his own that he should act according to the Fatwa of anyone from among the Muftis and ` Alims whom he considers the best in knowledge and honesty. After that, he should not go about denouncing other Muftis and ` Alims. Once a person has done what is required of him, he is totally free of blame in the sight of Allah. In case, the giver of Fatwa did make a mistake in the real sense, then, he himself will be responsible for it. In short, not every difference is absolutely blameworthy, nor every agreement absolutely praiseworthy and desirable. If thieves, robbers and rebels were to join hands and form a union of their own, who would not take this union of theirs blameworthy and fatal for the soci¬ety. Contrary to this, police action or public protest against such groups is considered praiseworthy and beneficial by all reasonable people. This tells us that the problem does not lie in difference of opinion, nor does it lie in acting according to a particular opinion, instead, all problems show up when others are suspected and slandered - which is an outcome of lack of knowledge and honesty and plenty of self-serving desires and fancies. When a nation or country stoops to that level, this merciful difference is changed into punishing difference. Of all the people, Muslims themselves split into parties, fight among themselves, even do the impossible by killing each other. Hurling insults on others is taken to be a defence of religious position, although, religion has nothing to do with such excess and aggression. In fact, this is the con¬frontation and fighting which has been sternly prohibited by the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) . In authentic Ahadith, it has been cited as the cause of peoples and nations going astray. (Tirmidhi, Ibn Majah)
