8 Fundamentals of the Islamic Worldview

8 Fundamentals of the Islamic Worldview

Islam is not just a religion in the modern sense of the word. It does not just dictate personal beliefs and private acts of worship. Islam is a din which is more comprehensive. It is a comprehensive revealed way of life that gives Divine guidance on every aspect of human life. It governs our beliefs, our worship, our ethics, our relationships, our politics, and every other aspect of life. Part of the comprehensiveness of Islam is that it is a worldview that uniquely shapes the way we interact with and process the world.

A worldview refers to the core beliefs and assumptions through which a person or society interprets reality and forms values, meaning, and purpose. Everybody has a worldview but most people do not take the time to think about it. It is developed at an unconscious level through one’s education and upbringing. Many Muslims are growing up in modern environments, and attending secular schools, while consuming Western media and distracting themselves with social media. Unknowingly, each of these sources are shaping their worldviews. The result is a Muslim who does not view the world through the lens of Islam, but views Islam through the lens of modernity, secularism, or a variety of other worldviews they may have adapted.

To appreciate and understand Islam properly, we must deschool our minds from other worldviews, replacing them with a comprehensive Islamic worldview. Once our worldview is corrected, we are able to see the teachings of Islam in their proper light, while also being able to see the problems with modern man-made ideologies clearer as well. Imagine your worldview as a pair of glasses. If the lens are cracked or tinted, you get a distorted view of reality. Fix the lens, you begin to see clearly again. This is the advantage of adapting the Islamic worldview.

But what is the Islamic worldview? What are the fundamental beliefs and values that every Muslim must adapt in order to appreciate Islam better. Most discussions on this topic tend to use highly academic language. To keep things simple, I will avoid the academic terms in this article and instead I will articulate the Islamic worldview in eight key points.

1. A God-Centric Reality

The most important aspect of the Islamic Worldview is conviction in Allah (God). The Islamic worldview is built upon pure monotheism. Allah is the Creator of everything. He is eternal and perfect, and there is nothing similar to Him. Nothing happens without His Will. We belong to Him and to Him we will return. He created us, sent prophets to guide us, and decides what is good and what is evil. He is the ultimate judge and will deliver Divine Justice on the Last Day. Our lives are for Him, we worship Him alone, and we place our trust in Him.

2. Seen and Unseen Realms

Modern worldviews tend to adapt a “seeing is believing” model of reality. Islam makes us expand our horizons and acknowledge the existence of realms beyond our own. The Quran mentions the seen realm (shahada) and unseen realms (ghayb). Many realities exist outside the world we see. These include the realms of angels, jinn and the dead. These realities have an impact on us, as they can interact with us. Islam teaches us that we are not alone in the universe. The existence of angels and jinn make us more conscious of even inadvertent harms that we may cause to creatures in other realms. The existence of these realms are a fundamental part of the Islamic worldview that shape our we perceive and interact with everything around us.

3. The Multiplex Human

Humans are complex creatures comprised of body, mind and soul. It is the soul that is often neglected in modern worldviews, yet it is the most fundamental aspect of who we are. Humans, at our very essence, are souls, and our bodies are just temporary vessels for these souls. Islam teaches us to acknowledge the central importance of the soul. We must take care of our bodies and minds, but we must take even greater care of our souls. Souls are complex and can be corrupted or purified. The life of the believer is a constant struggle to purify the soul and reject the forces of corruption.

4. Revealed and Learned Knowledge

Knowledge is any information that is beneficial to humans. Islam teaches us that we should seek wisdom wherever we find it. But Islam places some knowledge higher in value than others. At the very top is revealed knowledge. God’s revelation, which reaches us through the Quran and Sunnah, is the most important source of knowledge, by which all other knowledge is judged. Human sources of knowledge are subject to error and can be wrong. We study various sciences understanding that the opinions we follow could be wrong, but we do not question clear revelation. That is the standard by which everything else is judged.

5. Purposeful Existence

Allah did not create anything without purpose. Everything in the universe exists to serve a purpose, even if we are unaware of it. Humans too have a purpose. We are not here simply to exist, eat, sleep, work, and die. Allah created us to worship Him, and created this realm to test us. He gave us limited free will to separate those who pass the test from those who fail. A purposeful life is a life devoted to the Creator. Worship is not limited to the physical acts of worship, but every good thing we do with correct intentions counts as worship. Islam teaches us to focus on purposeful living, to make this life count.

6. An Afterlife-centric Mindset

Our existence in this world is temporary. Allah created our souls long before He created our bodies. One day, we will die in the worldly sense, but our soul will move on to the next realm of existence, the world of the dead. From there, it will be raised on the Last Day in new bodies. On that day, souls will be sorted in the people of Paradise and the people of Hellfire based on how they handled the tests of life. Knowing this, we do not make this world our home or our primary focus. We live in this world as strangers and travelers passing by. We focus on doing good deeds, leaving behind deeds that outlast us, and investing the future of the ummah, and our own futures in the Afterlife. We live not for this world, but for the eternal garden that awaits the righteous servants of Allah.

7. Divine Command Theory

Allah created us, and He alone decides what is good and what is evil. He sent revelation so that we become aware of these moral principles. Allah’s Divine Law (Shariah) is built upon Divine Wisdom. He permits everything that is beneficial for humanity, while only prohibiting that which is harmful to humanity. He knows better what is good for us and what is bad for us. We hear and we obey. We submit, even when we do not understand. Our morality is not a man-made construct, it is Divinely-ordained and clear.

8. History is Human and cyclical

Contrary to popular belief, humans are not on a constant march towards progress. If anything, morally we are regressing. In other ways, we go through cycles. Nations rise and fall. Systems come and go. At times, Muslims are powerful and at times we are weak. Our history is full of human events, both great and tragic. We are not defined by history, but we learn from it and take hope from it. A modern idea is not necessarily superior to an ancient idea, as the ancient idea could be built on wisdom while the modern idea on pure desire. We view history as a human cycle of ups and downs, and take hope that the cycle will turn in our favor soon.

These are eight fundamentals that should shape the way you view Islam and the world. Each of these fundamentals are a field of study on their own. Currently, I are teaching these fundamentals in our latest online course. I also intend to write a book on this topic in the near future. I pray that you found this summary beneficial. Feel free to share your feedback below.

We are currently offering an in-depth online course that covers the Islamic Worldview comprehensively. Utilize this link to join the course at an 80% discount: https://courses.islamicselfhelp.com/p/ethical-living?coupon_code=SDQ1

Posted by Ismail Kamdar in Islam, 0 comments
The Most Comprehensive and Affordable Online Islamic Studies Program — Now 82% Off

The Most Comprehensive and Affordable Online Islamic Studies Program — Now 82% Off

For the past 7 years, we’ve been quietly building one of the most comprehensive, engaging, and affordable Islamic Studies programs online — and today, it’s changing lives across the globe.

Welcome to the Islam Intensive Program

This ongoing program, taught by Shaykh Ismail Kamdar, began in 2019 and continues strong into 2025 and beyond.

Shaykh Ismail is a graduate of a traditional Alim program (Talimuddin, 2006) and holds a Bachelor’s in Islamic Studies (Islamic Online University, 2014). With over 20 years of learning and teaching experience in both traditional and academic settings, he brings unmatched depth and balance to every lesson.


What’s Inside the Islam Intensive?

It all began in 2019 with a foundational course on Usul al-Fiqh (Principles of Islamic Law). Then, in 2020, we expanded with new short courses on Maqasid al-Shariah (Goals of Islamic Law) and Qawa’id al-Fiqhiyyah (Legal Maxims).

In 2021 and 2022, the program skyrocketed in popularity with the launch of our 30-module “History of Islam” series, covering 1,400 years of Muslim history. This powerful series alone brought in over 2,000 new students — and became one of the most praised Islamic history courses online.

But we didn’t stop there.

Since then, we’ve continued to expand, with powerful courses like:

  • Principles of Islamic Theology
  • Fundamentals of Da’wah
  • Introduction to Shariah — a 30-lesson deep dive into the application of Islamic law, featuring case studies from history, and honest discussions on contemporary issues like slavery, women’s rights, and criminal law.

And in 2024, we took things even further…


Introducing Our Flagship Course: Ethical Living

This brand-new course is our most ambitious and transformative series yet. Currently 20 lessons in (expected to reach 60), Ethical Living explores:

  • The Islamic worldview
  • Personal development
  • Spiritual purification
  • Building loving relationships
  • Living a God-conscious and successful life in the modern world

Everything You Need. One Powerful Program. One Low Price.

You can enroll in any course individually — but here’s the real gift:

Join the full Islam Intensive Program today and unlock EVERY course we’ve ever produced.

You’ll gain lifetime access to:

  • 10+ Full Courses
  • 200+ Video Lessons
  • Dozens of hours of premium Islamic content

Thousands of students have already benefited — and now it’s your turn.

For a limited time, we’re offering 82% OFF the full program. That’s hundreds of lessons, taught by an experienced teacher, for the price of just one short course elsewhere.

➡️ Click here to claim your 82% discount now. Limited coupons available!


Even If You’ve Enrolled Before…

If you’ve previously purchased one or two courses, this full access bundle still gives you:

  • 100+ additional lessons
  • Future course updates
  • A complete Islamic Studies curriculum under one roof

What Makes Islam Intensive Unique?

We built this program with 5 goals:

  1. Accessibility – Affordable and open to all
  2. Relevance – Tackles real-world issues and doubts
  3. Transformation – Lessons that shape your soul and mindset
  4. Flexibility – On-demand classes to fit your schedule
  5. Longevity – A long-term path to growth under a qualified teacher

Courses Included (and growing!):

  • Methodologies of Interpreting Islamic Law
  • Goals of Islamic Law
  • Islamic Legal Maxims
  • Introduction to Classical Islamic Works
  • Introduction to Islamic Sciences
  • History of Islam
  • Principles of Islamic Law
  • Introduction to Shariah
  • Ethical Living
  • Introduction to Hadith Sciences
    + More on the way!

Student Testimonials

“Appreciate his balanced view and ability to put everything into perspective. An absolute gem of a course!”Metin

“No sugar coating. Very diplomatic coverage of difficult events. Ma sha Allah.”Umm Yaqub

“You will not regret it. Hats off!”Jahangir

“A deep dive into the history of Islam based on factual information. Full of insights. Highly recommend!”Areeba

“This was the best course ever! Highly recommend. Five-stars!”Anonymous

“Extensive and well-organized for the sincere seeker of truth!”Sakina

“Shaykh Ismail is highly professional, disciplined, and knowledgeable. One of the best tutors out there.”Yasmeen

“I thoroughly enjoyed all sections. The ‘lessons learned’ at the end of each video were a unique and beautiful touch.”Janahara


Don’t Miss Out

Join the Islam Intensive Program today and begin a journey that will enrich your faith, your knowledge, and your life.

Click here to get 82% off – Limited coupons available!

Posted by Ismail Kamdar in Islam
Ikhlāṣ (Sincerity) in Dawah

Ikhlāṣ (Sincerity) in Dawah

The Messenger of Allah ﷺ said, “Verily, actions are judged by their intentions, and everyone will have only what they intended.”[1]

We begin with the quality of ikhlāṣ because there really is no point to dawah if it is devoid of ikhlāṣ. Instead of working in your favour, it will work against you. The Prophet ﷺ warned against teaching Islam for show in the famous hadith about the first three types of people who will enter the Hellfire.

The Messenger of Allah ﷺ said, “The first of men whose case will be decided on the Day of Judgment will be a man who died as a martyr. He shall be brought forward. Allah will make him recount His blessings and he will recount them.

Allah will say: What did you do? He will say: I fought for You until I died as a martyr.

Allah will say: You have told a lie. You fought that you might be called a” brave warrior”. And you were called so.

Orders will be passed against him, and he will be dragged with his face downward and cast into Hell. Then a man will be brought forward who acquired knowledge and imparted it and recited the Qur’an. He will be brought, and Allah will make him recount His blessings and he will recount them. Then will Allah ask: What did you do?

He will say: I acquired knowledge and disseminated it and recited the Qur’an seeking Your pleasure.

Allah will say: You have told a lie. You acquired knowledge so that you might be called” a scholar,” and you recited the Qur’an so that it might be said: “He is a Reciter” and such has been said.

Then orders will be passed against him, and he shall be dragged with his face downward and cast into the Fire. Then a man will be brought whom Allah had made abundantly rich and had granted every kind of wealth. He will be brought, and Allah will make him recount His blessings and he will recount them. Allah will ask: What have you done?

He will say: I spent money in every cause in which You wished that it should be spent.

Allah will say: You are lying. You did it that it might be said “He is a generous fellow” and so it was said.

Then will Allah pass orders and he will be dragged with his face downward and thrown into Hell.”[2]

This makes ikhlāṣ the single most important thing to any Islamic preacher. Devoid of ikhlāṣ, a scholar or preacher is simply calling to himself, preaching for fame, and building his own home in the Hellfire. All success therefore depends on ikhlāṣ.

Ikhlāṣ linguistically means sincerity. In Islam, it refers to the concept of doing good deeds for the pleasure of Allah. It must be made clear that dawah is an act of worship. It is not a hobby, a career, a business deal, or a personal pursuit.

It is a legislated act of worship that must be done in accordance with the laws of Islam for the pleasure of Allah. Like any other good deed, dawah with ikhlāṣ is not only devoid of reward, but rather it becomes a sinful act that counts against the individual on the Last Day.

Dr Osman Latiff says about sincerity:

Sincerity is the essence of all we do. Without it, things are futile. An underlying premise of our testimony of faith is to testify with sincerity. Everything that follows, speech and action are performed with a conscious heart and mind. It is for Him that we do, and for Him too that we refrain from doing.[3]

One-Third of the Religion

The Messenger of Allah ﷺ said, “Verily, actions are judged by their intentions, and everyone will have only what they intended. Whoever emigrated for Allah and His Messenger, his emigration is for Allah and His Messenger. Whoever emigrated to get something in the world or to marry a woman, his emigration is for that to which he emigrated.”[4]

This hadith forms of the foundation of Islamic ethics. One-third of our religion revolves around intentions, and that includes the validity of one’s dawah. The opposite of sincerity is riyā (showing off) which is a minor form of shirk and a major sin. The Prophet ﷺ warned against riyā in many hadiths.

In the field of dawah, the struggle with our intentions is our biggest jihad. Especially in modern times, there are too many competing factors trying to distract us from being focused on pleasing Allah. The rise of the internet and social media has made it easier than ever for a preacher to forget their purpose. It is too easy to become famous, wealthy, and popular through preaching online, and while these are not prohibited as results, they are prohibited as intentions.

By this, I mean that if someone does dawah for the pleasure of Allah, and Allah makes that person popular or wealthy through it, then this is both a gift and a test from Allah. It is a gift in that it can be a sign of acceptance in this world and part of their reward. It is also a test in that it could lead to corruption of intentions or falling into temptation.

Wealth and fame are not the problem, it is the intention in the heart that matters. As long as dawah is done solely for the pleasure of Allah, it is rewardable and blessed. Once intentions are corrupted, then it becomes a force of destruction and a source of sin.

Many problems in the dawah scene today relate directly to intentions. Many preachers use the religion as a means of self-promotion and become obsessed with working with the algorithm to promote their own content and ideas. This over time becomes a form of self-worship in which Allah is forgotten and everything becomes about one’s own ego and fame.

Incorrect intentions works against a preacher, whether they are successful or not. If successful, they grow in their ego and self-importance and forget Allah. If they fail, they become bitter and jealous at those who have more followers and support than them and may fall into sabotage against more popular preachers. Either way, it is ugly and a source of many problems today.

Struggling with Ikhlāṣ

The Prophet ﷺ said, “Verily, what I fear most for you after me is ostentation and hidden lusts,”[5]

The Prophet ﷺ said, “Whoever seeks knowledge that should be sought for the sake of Allah Almighty, but only to gain some worldly benefit, he will never know the fragrance Paradise on the Day of Resurrection.”[6]

The reality is that every caller will struggle with intentions many times. In fact, we all may stray in our intentions from time to time. However, with self-reflection and sincere counsel, we can always find our way back to Allah and renew our sincerity. The real danger lies in not even realizing that one’s intentions have been corrupted.

The opposite of ikhlāṣ is riyā (showing off). There are many ways to fall into riyā. I want to focus on five traps of the devil that lead to riyā. Over the years, I have found these five trials to be the most common and biggest trials regarding intentions. These five traps are fame, jealousy, greed, lust, and ego.

Fame is the most common trap used to mislead people. When one’s intention becomes gaining followers, increasing reach, and becoming more popular than others, then one has strayed. This does not mean that fame is itself a bad thing. If Allah makes someone famous, they must use that fame to benefit the religion, but fame should not be the goal. The goal should always be the pleasure of Allah.

If the devil cannot trick someone into pursuing fame, he may trick them into becoming jealous and bitter at those who are more famous than him. This jealousy consumes the caller and becomes his primarily focus. When consumed by jealousy, one forgets about the pleasure of Allah, and focuses on the downfall of others. This leads to an obsession with refutations, slander and takedowns, instead of focusing on doing work that is pleasing to Allah.

Another way in which the devil may mislead us is through greed for wealth. There is a fine line to walk here because I believe preachers should be financially independent, especially in modernity. However, in pursuing financial freedom, we must be careful of becoming greedy and obsessed with wealth. Money should be seen as a tool for dawah, not the goal of dawah.

The devil may also try to misguide you true lust and temptation from the opposite gender. When beginning one’s journey of knowledge, many people may not realize that they will be tried in this manner. Yet I have seen so many potentially great preachers fall from grace because of giving in to temptation. Do not underestimate the power of lust. Shield yourself from it by keeping a distance from the opposite gender, getting married young, and renewing your intentions regularly.

Finally, the devil may try to mislead you through self-amazement (ʿujb) by playing with your ego. Many preachers are gifted with amazing intellect, skills, and knowledge. If they do not work on remaining humble, they may become egotistical. When the ego takes over, the dawah stops being about Allah and becomes about oneself. Often cults and new sect begin when a preacher thinks he is better than everyone else, leading to him starting his own version of the religion. We seek Allah’s protection from all these trials.

The Prophet ﷺ said, “Whoever seeks knowledge to impress the scholars, to argue with the foolish, or to attract the attention of people, Allah will admit him into Hellfire.”[7]

Benefits of Ikhlāṣ

Ikhlāṣ keeps one grounded regardless of worldly success. A true believer knows that his job is simply to convey the message in the best way possible, and that guidance is in Allah’s Control. Allah guides those who deserve guidance, and our role is simply to be a means through which the message reaches people.

Therefore, worldly results are inconsequential and do not define success. Success is measured by two methods only; did you convey the message properly and did you do it for the sake of Allah? Everything else is outside one’s control.

With this mindset, a believer can remain grounded and focused regardless of whether people listen to him or not. If he remains unknown and unpopular, he continues to do his work for the sake of Allah, expecting his reward in the Afterlife. If he grows famous, he remains committed to Allah and does not allow fame to change him. His sincerity is his shield against both corruption and quitting.

Sincerity brings added value to the dawah as well. It produces barakah[8] in the dawah that cannot be explained in worldly terms. When dawah is done solely for the pleasure of Allah, this effort becomes blessed, and the blessings manifest in different ways.

Sometimes, a small dawah effort can be the means of guidance for millions of people. Other times, it can be a means of purification and improvement for the preacher himself. Sometimes, just one person may accept the message, but that person becomes a great asset to the ummah. All these are from the blessings of sincere dawah.

To maintain sincerity, check your intentions regularly, make dua for sincerity, accept sincere advice, have righteous friends that keep you in check, and ensure that you have a lot of secret good deeds to make up for any slip-ups regarding your intentions for your public deeds.

Learn more with our in-depth ebook + video series, available here.


[1] Ṣaḥīḥ al-Bukhārī 54, Ṣaḥīḥ Muslim 1907

[2] Ṣaḥīḥ Muslim 1905

[3] Latiff, Dr. Osman, The Characteristics of the Caller, p. 45

[4] Ṣaḥīḥ al-Bukhārī 54, Ṣaḥīḥ Muslim 1907

[5] Shu’ab al-Imān 6320

[6] Sunan Abī Dāwūd 3664

[7] Sunan al-Tirmidhī 2654

[8] Barakah literally means blessings. In Islamic theology, it refers to the concept of something providing value beyond what is expected in an almost supernatural manner.

Posted by Ismail Kamdar in Inner Peace, Islam
Dealing with Differences in Ramadan

Dealing with Differences in Ramadan

وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا ۚ وَاذْكُرُوا نِعْمَتَ اللَّهِ عَلَيْكُمْ إِذْ كُنْتُمْ أَعْدَاءً فَأَلَّفَ بَيْنَ قُلُوبِكُمْ فَأَصْبَحْتُمْ بِنِعْمَتِهِ إِخْوَانًا وَكُنْتُمْ عَلَىٰ شَفَا حُفْرَةٍ مِنَ النَّارِ فَأَنْقَذَكُمْ مِنْهَا ۗ كَذَٰلِكَ يُبَيِّنُ اللَّهُ لَكُمْ آيَاتِهِ لَعَلَّكُمْ تَهْتَدُونَ

And hold fast to the rope of God, altogether, and do not become divided. And remember God’s blessings upon you; how you were enemies, and He reconciled your hearts, and by His grace you became brethren. And you were on the brink of a pit of fire, and He saved you from it. God thus clarifies His revelations for you, so that you may be guided. (3:103)

Beware the devil’s tricks

One of the tricks of the devil is to distract and misguide us as we get closer to Ramadan. One of the tricks that many of us fall into every year is that instead of focusing on worshiping Allah and improving ourselves, we waste these blessed days with disunity, fighting and sectarianism. The same topics come up every year around this time that cause unnecessary conflict and disunity between Muslims. These are often secondary issues that are open to interpretation, yet somehow, we allow them to become points of division and contention in our community.

Here are some general principles on how to deal with these differences properly. Key areas of conflict and fighting at this time of the year include the 15th of Shaban, moon sighting, and the number of rakah of taraweh. Every year we argue about these same three things.

Let’s start with the 15th of Shaban, which is today, or last night. Every year, two groups argue with a lot of heated animosity about whether there are any merits to the 15th of Shaban. These groups treat each other as enemies while in reality they simply represent two different opinions within the same tradition. The difference of opinion on the virtues of the 15th of Shaban boils down to one simple issue: there exist a few hadiths about the virtues of this night, and scholars differ on whether these hadiths are acceptable or not. Those who hold it as acceptable, consider it a virtuous night and those who consider these hadiths as weak do not. It is simple as that. Both camps are trying their best to follow authentic hadiths but differ over whether a specific hadith is authentic or not. This should not be a cause of division, because both opinions exist within the same tradition for centuries, so follow whichever opinion you believe is stronger while respecting the other opinion.

This is really the core principle that we need to live by: follow what you believe is the strongest opinion while respecting those who have different opinions that are also based on legitimate evidence and proper methodology.

Moon Fighting

Likewise, the issue of moon sighting is a fiqh issue. The beginning and end of months is a matter of speculation, it is dhanni in fiqh terms, and Allah will accept your Ramadan regardless of which opinion you follow. In the past, the Caliph will declare the beginning and end of Ramadan. Nowadays, in Muslim countries the government does so, and each government has their own approach. As a minority without a Muslim government, these differences become bigger because we do not have a unifying authority to force people to follow the same opinion. So, what do we do, we accept that there are different opinions regarding this issue, opinions include local moon sighting, global moon sighting, regional moon sighting or following calculations. Every opinion is based on principles of fiqh and has a basis in the tradition. Without a political authority to enforce a specific opinion, we need to let this issue go. If someone follows a different opinion on moon sighting, let it be. Allah will accept there ibadah and yours, because Allah’s Meryc is wide and covers all legitimate opinions.

The same applies to taraweh. Every year people argue over Taraweh in many ways. Is it 8 rakah or 20 rakah, is it optional or compulsory, do you have to recite the entire Quran, are women allowed to pray taraweh in the masjid, is the best time to pray it after esha or at Tahajjud time, why was this introduced by Umar, why did Umar call it a good bidah? And so on, and so on. There are so many angles from which we argue about taraweh that we end up missing out on the point of it, the point of taraweh is to increase in our communal worship of Allah during the nights of Ramadan. If one community does 20 rakah after Esha, and another does 8 rakah at tahajud time, both groups are following hadiths that are authentic and their worship will be accepted, as Allah’s Mercy is wide. So, instead of arguing with people about taraweh, focus on worshiping Allah and maximizing your spiritual benefit from this important act of worship.

So, whether it is the virtues of the 15th of Shaban, the moon sighting of Ramadan and Eid, or the number of Rakah of Taraweh, there will always be different opinions on these issues. Do not let that cause animosity between you and your fellow Muslims and do not let it distract you from worshipping Allah. Focus on what matters; getting closer to Allah and maintaining good relationships with the believers is more important than these differences of opinion. So let them be and focus on your priorities.

Dealing with Differences of Opinion

Here are a few basic principles for dealing with differences of opinion. The reality is that humans will always differ with each other. Even the believers will have different understandings and interpretations of the religion, this is natural, and it will not go away. Instead of making these things a source of animosity, hatred, and anger, we need to learn to co-exist with people even if we have major differences with them. This is especially true as a minority in a non-Muslim land. We have weakened our own community by dividing this minority into smaller and smaller minorities by focusing primarily on our differences. We need to learn to unite, in spite of our differences, so here are five tips on how to deal with differences:

  1. Recognize and acknowledge the differences. It is healthier to acknowledge your differences with other and to be aware of it, than to pretend they don’t exist. Pretending that differences don’t exist builds up unnecessary animosity and resentment. It is better to be frank and honest then to pretend no differences exist.
  2. Understand the other person’s perspective. Take time to understand each other and why we differ. This helps humanize others and understand their life journey and choices better, even if you majorly disagree on what they believe.
  3. If it is a secondary issue, do not make an issue of it and let people follow whichever opinion they believe is stronger.
  4. If it is a primary issue like an issue of theology, then assert and clarify your position, and then let them be. You cannot convince everyone of your position, and even Muslims with major theological errors are still your brothers and sisters in Islam and still have rights over you.
  5. Focus on what you have in common and on the good qualities that others have, instead of focusing only on the differences.

We ask Allah to accept our deeds, unite our hearts, and to make this Ramadan a source of blessings and guidance for us.

Posted by Ismail Kamdar in Islam