Shared Responsibility

According to the Quran, the second part of religion is what is referred to as shir‘ah and minhaj (5:48). This second part has varied among different prophets. The same distinction is also found internally within Islam. In other words, the agreed-upon parts of the Quran—and likewise of the Hadith—represent al-din. The remaining elements, where differences are found, belong to that part of religion that the Quran refers to as shir‘ah and minhaj. From this, it becomes clear that according to the very scheme of the Lawgiver, one part of religion requires strict adherence, while another part allows for diversity and flexibility. This is entirely natural. It can be understood in this way: the foundational aspects of religion (such as sincerity to God) represent its spirit, while jurisprudential rulings represent its form. And it is a law of nature that the spirit always remains uniform, whereas form is never completely uniform—nor can it ever be. For example, the essential function of a house is to provide shelter. In this sense, every house is the same. But in terms of form, no two houses can be exactly alike. Similarly, religion, in its spirit, remains the same at all times. But in terms of form, it contains variation—and this variation will never cease. This is the true explanation behind the differences among the companions. But the matter does not end there. In fact, difference of opinion has a great positive value. That value is that when room for differing views exists, it stimulates intellectual activity—and through this process, human