Speech in the Al Isra’ wal Mi’raj Asy Syarif Celebrations 1439H /2018: Al Ikhtilaf [Differences] & Khilaf [Conflicts]
We hear a lot of incidents of human conflicts happening everywhere. For example:
•A son challenging his father on a particular law relating to Mu’amalah [interactions] which is an order of Allah Ta’ala that he is defying
•Brothers fighting over a materialistic interest
•A man siding his wife when he sees that her dignity is being compromised due to a statement made or an action done by another person
•Animosity between neighbours in the same building or the same neighbourhood when they differ in their views about common spaces or shared amenities.
These incidents illustrate the human reality where ties are broken, priorities are in disarray, and people are immersed in stubbornness and egoism, except those whom Allah showers Rahmah upon them.
In our pursuit to reach out to people in this era with a wise method to better manage differences and purify their environment from the roots of conflicts, we begin this speech by directing everyone’s minds to observe the following four aspects.
The first aspect: The essence of Ikhtilaf [differences] and Khilaf [conflicts]
The term Ikhtilaf is mentioned in the first book of Al Watsiqah Al Baidha’ in two contexts.
The first context: The term Ikhtilaf mentioned in page 55 is used in a positive context, showing that Ikhtilaf means variety and diversity. Al Watsiqah Al Baidha’ expresses Ikhtilaf as “differences in ethnic colours” among the human race; the white, the black, the red and the yellow, and that this difference influences their characteristics. Al Watsiqah Al Baidha’ does not suggest that this Ikhtilaf should be a reason for any conflict or dispute.
The second context: The term Ikhtilaf mentioned in page 19 is used in a negative context, showing that Ikhtilaf means opposition, fighting, strife and conflict occurring in social interactions and relations. Al Watsiqah Al Baidha’ expresses Ikhtilaf as “clash of geographical boundaries,” and this is one of the four Zalimat Al In’izaliyah [cruelties of isolation].
In this speech, I am using the term Ikhtilaf in the positive context to mean differences such as in language, skin colour, mood, opinion, point of view, living condition, lifestyle etc.
As for the term Khilaf, it has been mentioned in Al Watsiqah Al Baidha’ in only one negative context. In terms of language, it means disagreement or contradiction which leads to conflict. We can see around us that conflicts can occur in different forms. For example, a conflict may start when an individual stands up against another person. It may escalate into a quiet enmity that appears in the form of segregation, separation, turning away or breaking of ties. Otherwise, it may also escalate into a fiery enmity that ends up in a power struggle between two parties, where each party attempts to win over the other to become dominant and have the louder voice. Al Watsiqah Al Baidha’ expresses Khilaf as “conflicts between ideological sects,” and this is one of the four Zalimat Al In’izaliyah [cruelties of isolation].
The Second Aspect: Not Participating in Khilaf through Wilful Decision
When a person reaches an age of maturity, he makes decisions based on his religion and his character in order to live his life according to the contentment of Allah Subhanah and to his own contentment. Each time when his ‘Aql is being enlightened with Nuraniyah, he will review the decisions he has made and reaffirm the good ones. And when he establishes a new relation, he makes a new suitable decision, such as to commit to a partnership with Sidq [honesty] and Amanah [trustworthiness], without Khiyanah [betrayal]. As such, a Mu’min who Irtibat with the self of Az Za’im Al Jami’ lil Muslimin Solawatullahi ‘Alaih will certainly make practical decisions, especially making the decision not to result in any Khilaf with any party regardless of the situation he is in. This is because Khilaf will divide the Saff, and any action or participation to divide the Saff will violate the pledge of Al Bai’ah to Az Za’amah Al Muhammadiyah Al Jami’ah.
The Third Aspect: Understanding the Beauty and Origin of Ikhtilaf
Understanding the magnificent works of Allah Ta’ala in creating the universe and its creations makes the ‘Aql incline towards the beauty of variety and diversity of features or colours within the same kind of creation. For example, mountains with different heights, valleys with different depths, plains with varying spaces and coasts with various curvatures. Indeed, diversity is the intent and a Sunnah Ilahiyah in the creations. It is the source of richness and beauty, and a Rahmah from Allah Ta’ala to all His worshippers. Any point of view that is directed towards abolishing human diversity is indeed a form of cruelty towards the person himself and towards others around him.
The Fourth Aspect: Inside the Core of Active Interaction
After a person is equipped with a determined will to not have Khilaf with anyone, and after he understands the origin and benefits of human diversity, he becomes ready to interact prominently with people around him, including his family, neighbours, companions and acquaintances. However, most of the time, it appears that his will and readiness are nothing more than a theoretical preparation which comes before the human experience itself. In a tense interaction, his will and readiness may disappear due to his negligence. Hence, his will and readiness leave the common space, turning it into an arena exposed to fluctuating reactions and persistence of ego.
We approach the core of an active interaction and enter the common space amongst people or between brothers within a single assembly where they may congregate to discuss a particular matter or activity, or sit in a session to discuss about a particular issue or event. We can observe that the discussion starts in a calm manner and welcomes everyone to offer his personal opinion. Thus, everyone is able to maintain calmness in their discussion. Hence, the discussion is enriched with various ideas in an environment of mutual love and understanding where everyone is equipped with the determination to persevere and the awareness to understand. Unfortunately, in most occasions, perspectives become diverged, confused and scrambled. Everyone then ends up portraying himself as the only one who upholds the truth. Thus, every individual would support his own point of view with a set of arguments. He assumes with confidence that his arguments are irrefutable and can convince everyone else, and that only people who are proud and stubborn would reject his arguments.
When everyone becomes negligent, the discussion may deviate from its rightful and initial situation which was calm and enriched with different opinions, diverting towards a situation of Khilaf where everyone becomes individualistic and attempts to dominate others. Thus, everyone locks himself within his own perspective and forgets his previous decisions not to have Khilaf with anyone. As such, ego remains dominant in that situation.
Here, the session may be dismissed due to the fiery personal conflict between all parties or between two individuals. Unfortunately, due to the dominance of ego, this Khilaf ends up extending beyond its scope of time, place and subject, drowning the existence of all parties and affecting the relationship between them. This Khilaf does not stop there. One party may bring this Khilaf into his house and urge his family members to support him and stand on his side to oppose the other party. This Khilaf may also not stop within the boundaries of the person and his family, but extend to everyone who is close to him and whom he feels would possibly agree with his opinion and join him to stand on his side. As such, the single heart is divided into many dispersed and disputing hearts, and the single Saff is then divided into many conflicting Saff.
On the other hand, the matter could have been resolved within the session if just one person among the participants puts forth Ana Al Mas’uliyah [sense of responsibility] to occupy the space of Ana Az Dzat [ego] in the heated discussion. This happens when he feels with a sense of alertness that the discussion has begun to escalate and reach a point of deviation from the situation of Ikhtilaf to the situation of Khilaf. With a determined will to control the situation, he will advance to stop the escalation through positive words or reminders on their priorities and pledges (as per ‘Ahdan wa Mitsaqan). He may suggest ending the session with mutual love while everyone maintains his own opinion because it is the right of every individual to have his own opinion, but every individual has to be determined to review his perspective and think thoroughly about the other ideas suggested.
We approach this same situation with a different circumstance where the person who puts forth his Ana Al Mas’uliyah ahead of Ana Az Dzat may not able to stop the escalation alone, resulting in the session to end in a state of Khilaf. Here comes the role of all the opposing parties in the session, whether between families or brothers. They need to be aware that they are responsible to preserve the single Saff by not drifting away towards dividing the Saff or being bias, and by striving to bring the hearts close together and resolve the causes of the conflict so that everyone remains in a single Saff and welcomes Ikhtilaf.
Indeed, this person who puts forth his Ana Al Mas’uliyah ahead of Ana Az Dzat and capable of preventing the discussion from changing the situation of diverse Ikhtilaf into a situation of personal Khilaf is indeed presenting the true meaning of victory. In the aspect of debating, he is not victorious because he did not impose his personal opinion on others, but in fact, he is victorious in the end because he manages to stop the escalation of Khilaf with true strength.
Similarly, the interactive assembly in a particular place that motivates all its individuals to prevent and diffuse Khilaf like a brigade of firemen who extinguishes fire without bias due to love for a husband, wife, brother or son, is truly a victorious assembly because they manage to stop the escalation of Khilaf with true strength and responsibility.
Indeed, a person’s strength is not based on his ability to fight or debate, but his practice of Irtibat and Iltizam [commitment] on this earth.
To conclude, we shall state: Indeed, we have faith in the goodness of human nature and we are certain that an Insan is capable of overcoming his passiveness, emotions and desires by himself. We are sure that an Insan will not say that when a person’s human nature is left with its own desires and exposed to evil and oppressive conditions of ego, desires and emotions, it can only be nurtured by the people around him.
Speaking of an Insan overcoming the situation by himself, we shall remind that the tolerant religion of Islam has Ahkam [laws] and Ihkam [precise execution] for every single matter. Therefore, Ikhtilaf has its guidelines and mannerisms. Similarly, if Khilaf has to occur, it also has its guidelines and mannerisms. These guidelines and mannerisms remove barbarism from Khilaf and practically makes a person highly-civilized, suitable for the humanity of Insan.
This speech was addressed by Al-Amir Hashem ibn Al-Fadl ibn Al-Abbas El Dandarawy, Sumuwwul Amir of the Tribes and Familes of Al Usrah Al Dandaraweyah and Head of the International Dandara Cultural Centres. To understand more about the two roles of Rasulullah ‘alaihi Solawatullah, Al Irtibat and Al Usrah Al Dandaraweyah, please click here to read Translation of Al Watsiqah Al Baidha’ Formation and Model © 2013