need for cogitation. Ijtihad is an analogical and analytical approach towards the matters of jurisprudence. Ashab-e-Suffa were the people of wisdom. They gave more time to cogitate on social and academic matters along with their saintly and spiritual practices. They were praised by the Holy Prophet for their involvement in intellectual pursuit. Once the Holy Prophet said: "The juristic scholar who receives two rewards for every correct decision and even one for every incorrect one, for he is endeavouring with all his effort to reach the correct decision." The difference of opinion must be positive. It should not lead to pride and prejudices in priests. It should be decent difference, based on logic, like the differences of philosophers. Aristotle was the pupil of Plato. He differed from his teacher on many points but he never issued the edict of his assassination. Hegel and Bergson differed. Immunel Kant differed from Nietzche. None cursed or condemned the

other. These differences were on principles; not personal. But unfortunately the so called scholars and clerics of different religions brought immense misery to mankind in the name of religion. The Jews, the Christians, the Muslims, the Hindus, the Buddhists and others had mercilessly shed the blood of each other in the name or religion. Each of these sects then killed the followers of their own religions on minor interpretative issues. Even to date the bloodshed in the name of faith is rampant. This is the greatest error and must be rectified. The Qur'an discusses the concept of unity on three levels. Foremost is the unity of humanity. The Qur'an in Sura Al-Hujurat (The Inner Apartments) says: "O, Mankind! We have created you from a male and a female, and made you into nations and tribes that you may know one another. Verily, the most honourable of you with Allah is the one who has piety." (49:13). The Qur'an nowhere addresses the Muslims.

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