The Etiquettes of Disagreeing

The Etiquettes of Disagreeing
Taken from: Bayan wa Tawdih hawl ba’d maa yajri fi Saahat al-Da'wah fî al-Kuwait



Imaam ibn Qayyim al-Jawziyyah said:



“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 hadeeth which is not contradicted by a similarly authentic hadeeth, is permissible, because of the absence of any evidence on the points 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’laam al-Muwqqa’in, Vol. 3, P. 360)



Those who differ in their views 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, inshaa’Allaah, as in matters of practising. The religion of Islam consists of knowledge (‘ilm) and deed (‘amal); and deed is the purpose and objective of knowledge. Allaah (subhaanahu wa ta’aala) says:



“It is only those who have knowledge among His slaves that fear Allaah.” (Fatir 35:28)



Knowledge is the basis and foundation of deed. And perhaps at times the one who errs in deed (‘amal) is worse in sin that 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 formers deed and jihad. And on this consideration scholars praise Imaam an-Nawawee, Imaam ibn Hajr al-Asqalani and others like them. Rather the scholars love them and forbid attacking them. May Allaah bestow His mercy on them.



Shaykh-ul-Islam ibn Taymiyyah said:



“Whoever among the Muslims is a mujtahid in seeking the truth and then makes a mistake, Allaah (subhaanahu wa ta’aala) will forgive his mistake, whether it be in theoretical or practical matters. This was the position taken by the Companions of the Prophet (sall-Allaahu ‘alayhi wa sallam).” (Al-Masaa’il al-Maaradiniyyah, 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 characters, 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 circles or listening to what they are involved in of distress and, instead, to turn to learning the Qur’aan and reciting it, repeating the prayers and invocations traditionally handed down, and making us of the time in worshipping, seeking knowledge of the Qur’aan and Sunnah and understanding of the Deen, calling people to it and asking Allaah’s forgiveness and cure from the trial and dissension.



Imaam as-Sa’dee said:



“Striving and 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 prayers; and it is the greatest and the most glorious of jihad in the way of Allaah. 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-Siyaasah al-Sharee’ah , P. 13)