A DESIRABLE DISUNITY- Hazrat Maulana Thanvi رحمه الله

A DESIRABLE DISUNITY
When disunity is harmful for the Deen it is evil. If the disunity is beneficial for the Deen, it will not
be evil notwithstanding it being harmful for the dunya. Hadhrat Ibraaheem (alayhis salaam) had
chosen a disunity about which the Qur’aan says:

“Verily, in Ibraaheem and those with him there is for you a beautiful character (code of life), when they said to their people: ‘We dissociate from
you and from that which you worship besides Allah (Ta’ala) We reject you. Animosity and hatred have become manifest between us and you forever (and it will remain so) until you believe in Allah Alone.’” (Qur’aan)

Can anyone condemn this disunity? Mentioning a reprehensible unity,
Ibraaheem (alayhis salaam) said: “Verily, you have taken besides Allah idols as objects of
mutual love among you in this worldly life. On the Day of Qiyaamah there will be mutual
rejection among you. Some of you will curse others among yourselves, and for you will be the
Fire.” (Qur’aan) From this aayat it is quite clear that in opposition to Hadhrat Ibraaheem (alayhis
salaam), the kuffaar had displayed a perfect unity. But this unity was never praiseworthy. In fact,
Hadhrat Ibraaheem (alayhis salaam) had eradicated the very foundations of this unity. This unity
was in opposition to the Haqq. Therefore, understand well that unity is the objective and
desirable only when it is beneficial for the Deen, and disunity is abhorrent only if it is harmful for
the Deen. If unity is detrimental for the Deen and disunity is beneficial for the Deen, then such
disunity is the objective.

QUR’AN, THE SEPARATOR, UNITES OR DISUNITES
One of the titles of the Qur’aan is Al-Furqaan (The Separator/The Distinguisher). From this title
it is clear that the Qur’aan does not always unite. Sometimes it unites and sometimes it
disunites. The command is to unite with the People of Haqq and to dissociate from the people of
Baatil.

THE CONSEQUENCE OF UNITY CAN ALSO BE FASAAD
Transgressing the limits of the Shariah is termed fasaad (anarchy). This condition is not
restricted to disunity. Sometimes the consequence of unity is also fasaad. Such unity is also
reprehensible.

COMPROMISING BAATIL – THE WORST TYPE OF UNITY
If unity is achieved on the basis of disunity with Allah Ta’aala. i.e. to unite in sin, then such unity
is the worst unity. Opposing such a unity and disuniting from it is praiseworthy.
Always establish unity on the basis of the limits of Deen. The unity will then become solid,
Insha-Allah. This unity will remain as long as Taqwa prevails. Taqwa creates fear of Allah and
the concern for fulfilling the rights of others. When the rights of others are observed, unity will be
perpetuated. When the rights of others are violated, the consequence is disunity.

WHEEDLING/FLATTERING UNDER THE GUISE OF UNITY
Nowadays, wheedling/flattery is called unity. Unity at any cost is not praiseworthy nor is it the
objective. In fact, sometimes disunity is the objective when unity is detrimental to the Deen.
Unity is valid in obedience to the Shariah. Disunity is the consequence of acting in
contravention of the Shariah.

 

Malfoozaat on Ilm, Ulama, MadaarisOf Hazrat Moulana Ashraf Ali Thanwi rahmatullahi alayh