The Etiquette of Disagreeing

The Etiquette of Disagreeing

By Shaikh ‘Abdul al-‘Aziz Ibn ‘Abdillah Ibn Baaz

Ibn al-Qayyim (rahimahullaah) says:

“ The correct position is what the leading scholars of the ‘ummah adopt, namely, that ijtihad regarding matters about which there is no evidence requiring action in a certain and clear manner, such as an authentic hadith which is not contradicted by a similarly authentic hadith is permissible, because of the absence of any evidence on the point at issue or because of the contradictory or obscure nature of the evidences regarding them. And the saying of the scholar that this issue is absolute or certain and that no ijtihad is permissible about it is not an invective against anyone who opposes it, nor an imputation to him of having intentionally adopted a view contrary to the correct one.”

 

A’lam al-Muwqqa’in, vol.3. p.360

Those who differ in their view about such matters are to discuss these in the spirit of consultation and advice without attacking the dissident, and it is not permissible to be fanatic and to incite hatred and division on account of these differences.

This is in addition to the fact that a mujtahid committing error in intellectual issues according to the rules governing that, is excusable, insha’allah, as in matters of practicing. The religion of Islam consists of knowledge (‘ilm) and deed (‘amal); and deed is the purpose and objective of knowledge.

Allah (Subhanahu wa Ta’ala) “Indeed there do dread Allah those of His servants that have knowledge” [Surah al-Fatir:28]

 

Knowledge is the basis and foundation of deed. And perhaps at times the one who errs in deed (‘amal) is worse in sin than the one who errs in knowledge. And perhaps at times the mujtahid who errs in some intellectual matters does have to his credit good deeds of the types of worship, jihad and dissemination of knowledge by which he surpasses the one who does not commit an error like that of his but does not have to his credit the like of the former’s deed and jihad. And on this consideration scholars praise Imam al-Nawawi Ibn Daqiq al-‘Id, Ibn Hajar al-‘Asqalani and others  like them. Rather the scholars love them and forbid attacking them. May Allah bestow His mercy on them.

Shaikh al-Islam Ibn Taymiyyah  , (rahimahullaah), says: “Whoever among the Muslims is mujtahid in seeking the truth and then makes a mistake, Allah (Subhanahu wa Ta’ala) will forgive his mistake whether it be in theoretical or practical matters. This was the position taken by the Companions of the Prophet (sallahu alayhi wa salaam).”

Al-Masa’il al-Maradiniyyah p. 66

 

If any dissension or disagreement occurs among Muslims wherein the parties follow their self-interests, each party supporting its leaders, maligning the others, injuring the others character, looking down upon them, lying in wait for their mistakes to take revenge and preying on their slips for slandering it is a bounden duty to effect a reconciliation between them, and if not feasible, to refrain from participating in those disputes and to hold one’s tongue from them to keep oneself above attendance at those circle or listening to what they are involved in of distress and, instead  turn to learning the Qur’an and reciting it, repeating the prayers and invocations traditionally handed down and making use of the time in worshipping seeking knowledge of the Qur’an and Sunnah and understanding of the Deen, calling people to it and asking Allah’s forgiveness and cure from the trial and dissension.

‘Allama Sa’di (rahimahullah), says: “striving in inviting to unify the Muslims and to effect reconciliation between them is the best of all deeds. It is better than occupying time in fasting and prayer; and it is the greatest and the most glorious of Jihad in the way of Allah. It is incumbent upon the Muslims not to allow the differences between them in their views and systems of government and politics to be a bar to their religious brotherhood and their bond of faith. Rather all the differences and petty objectives should be subordinated to this great principle.”

Al-Siyasah al-Shar’iyyah, p. 13

 

 

Taken from “A Statement and Clarification of Al-Salafiyyah Concept and Principles”