Quran and Sunnah above division: Which path should Muslims follow?

With Muslims in Bangladesh divided among different schools of thought, religious movements and interpretations, a fundamental question arises: which path should an ordinary Muslim follow? The answer lies not in blindly following a group or scholar, but in understanding Islam through its primary sources — the Quran, the authentic Sunnah of Prophet Muhammad (peace be upon him) and reliable Hadith.

The challenge is not simply the existence of religious differences. It is knowing how to distinguish sound religious guidance from inherited beliefs, unsupported claims and unnecessary divisions.

Islam in Bengal: A diverse religious history

Islam spread across Bengal through centuries of trade, migration, Muslim rule, Sufi traditions and religious scholarship. Its growth was a gradual historical process rather than the result of a single event.

In The Rise of Islam and the Bengal Frontier, 1204–1760, historian Richard M. Eaton examines how settlement, agricultural expansion and religious institutions contributed to the development of Muslim communities in Bengal.

Over time, different schools of Islamic jurisprudence and religious traditions emerged. Bangladesh today has a predominantly Hanafi Sunni tradition alongside other schools, movements and interpretations.

But does this diversity mean that Muslims must choose sides in endless disputes? Not necessarily. Understanding the origins of these differences is the first step towards separating legitimate scholarly disagreement from divisions driven by intolerance and group loyalty.

The Quran's message: Follow the truth, avoid division

The Quran provides clear guidance on unity and religious responsibility.

In Surah Aal-e-Imran, verse 103, Allah commands believers to hold firmly together to His rope and not become divided.

Surah Al-An'am, verse 153, directs believers towards Allah's straight path and warns against following divergent paths that lead them away from it.

These verses encourage Muslims to prioritise their shared religious foundations rather than hostility towards those who follow different scholarly traditions.

However, unity does not mean that every interpretation must be identical. The important distinction is between legitimate differences in understanding Islamic law and divisions that encourage hatred, arrogance or accusations against fellow Muslims.

No group should be considered automatically correct simply because it claims to represent the only authentic form of Islam.

Quran and Sunnah: The primary standard

Surah An-Nisa, verse 59, instructs believers to obey Allah and the Messenger and to refer disputes back to Allah and the Messenger.

The Quran is Islam's foundational scripture, while the authentic Sunnah explains the Prophet's teachings and practice. Reliable Hadith preserve reports of his sayings, actions and approvals.

In Jami' at-Tirmidhi, Hadith 2676, the Prophet advises Muslims to adhere to his Sunnah and the Sunnah of the rightly guided caliphs, particularly when disagreements become widespread.

This does not mean every Muslim should independently issue religious rulings without sufficient knowledge. Understanding Arabic, Hadith authenticity and Islamic jurisprudence requires expertise.

Ordinary Muslims should therefore consult qualified, trustworthy scholars while examining the evidence behind their explanations. Scholars deserve respect for their knowledge, but no individual should be treated as infallible.

Should Muslims abandon their madhhabs?

Hanafi, Shafi'i, Maliki and Hanbali are the four major Sunni schools of Islamic jurisprudence. They developed through scholarly efforts to understand and apply the Quran and Sunnah.

Their differences often concern legal methodology and the interpretation of particular evidence. Following a recognised madhhab does not automatically mean rejecting the Quran or Sunnah.

Surah An-Nahl, verse 43, instructs people to ask those who possess knowledge when they do not know.

The lesson is straightforward: seek guidance from qualified scholars, understand the reasoning behind their rulings and avoid blindly accepting every claim made in the name of a school or movement.

Equally, Muslims should not dismiss centuries of Islamic scholarship or treat every difference of opinion as evidence that another group has abandoned the faith.

Justice is the real test of religious commitment

Islamic teachings extend beyond ritual worship and theological debates. Justice, honesty and respect for others are fundamental to a Muslim's responsibilities.

In Surah An-Nisa, verse 135, Allah commands believers to stand firmly for justice, even when it goes against themselves or their relatives.

Surah Al-Ma'idah, verse 8, warns that hostility towards others must never lead to injustice.

These principles apply equally to religious scholars, followers and organisations. A person cannot reasonably claim moral superiority while spreading false accusations, tolerating deception or denying others their rights.

In Sahih al-Bukhari, Hadith 33, lying, breaking promises and betraying trusts are identified among the characteristics associated with hypocrisy.

Such teachings should guide the evaluation of conduct, not be used carelessly to label individuals or entire groups as hypocrites.

Religious commitment should be reflected in honesty, compassion, fulfilling promises and standing against injustice — not merely in slogans or group affiliation.

What should Muslims in Bangladesh do?

The answer is not to create another division, but to develop a more informed and responsible approach to religious life.

First, Muslims should read the Quran regularly with a reliable translation and consult recognised tafsir to understand its context.

Second, they should learn the authentic Sunnah through reliable Hadith collections and qualified explanations rather than accepting every quotation attributed to the Prophet.

Third, they should consult knowledgeable scholars who explain their positions with evidence and acknowledge legitimate differences of opinion.

Fourth, they should distinguish fundamental principles of faith from secondary legal disagreements. Differences in religious practice should not automatically destroy friendships, families or the wider Muslim community.

Finally, they should verify religious claims before sharing them and avoid declaring fellow Muslims misguided or outside the faith without the necessary knowledge and authority.

These steps cannot eliminate every disagreement, but they can prevent differences from becoming sources of hostility and misinformation.

The Path Forward

Bangladesh's Muslims do not need to agree on every scholarly question to share a commitment to truth, justice and mutual respect.

The Quran calls believers towards unity and justice, while the authentic Sunnah provides guidance on how to practise these principles. Together, they offer a foundation for navigating religious differences without surrendering the pursuit of knowledge.

The real challenge is not deciding which group makes the loudest claim to religious authority. It is learning to distinguish sound evidence from unsupported assertions and sincere scholarship from blind loyalty.

Ultimately, Muslims should place the Quran and authentic Sunnah at the centre of their religious lives, seek guidance from qualified scholars and judge claims through evidence rather than hostility. The search for the right path begins with knowledge, sincerity, justice and the courage to put truth above division.