Muslims Should Not Dispute Over
Non-Fundamental Principles of Islam

The Noble Qur'an al-Anfaal 8:46

And obey Allâh and His Messenger, and do not dispute (with one another) lest you lose courage and your strength depart, and be patient. Surely, Allâh is with those who are As-Sâbirin (the patient ones, etc.).

The Noble Qur'an 11:118, 119

And if your Lord had so willed, He could surely have made mankind one Ummah [nation or community (following one religion only i.e. Islâm)], but they will not cease to disagree,-

Except him on whom your Lord has bestowed His Mercy (the follower of truth - Islâmic Monotheism) and for that did He create them. And the Word of your Lord has been fulfilled (i.e. His Saying): "Surely, I shall fill Hell with jinns and men all together."

Sheikh al-Albaani explains the importance of not arguing over differences in non-fundamental issues: "The Companions only differed when it was inevitable, but they used to hate disputes, and would avoid them whenever possible; as for the muqallideen, even though it is possible in a great many cases to avoid differing, they do not agree nor strive towards unity; in fact, they uphold differing."

He continues, "The Companions (radi Allaahu 'anhum), despite their well-known differing in non-fundamental issues, were extremely careful to preserve outward unity, staying well-away from anything which would divide them and split their ranks. For example, there were among them those who approved of saying the basmalah loudly (in prayer) and those who did not; there were those who held that raising the hands (in prayer) was recommended and those who did not; there were those who held that touching a woman nullified ablution, and those who did not; - but despite all that, they would all pray together behind one imaam, and none of them would disdain from praying behind an imaam due to difference of opinion." [The Prophet's Prayer, Alban, p. xxiii]

Insha'Allah, we have the above examples of what are non-fundamental issues and the importance of not bickering over them. Some examples of fundamental differences are: shirk, the five pillars, the six articles of faith.

Extreme Differing Leads to Sects

The Noble Qur'an ar-Room 30:31-32

...and be not of Al­Mushrikûn (the disbelievers in the Oneness of Allah, polytheists, idolaters, etc.).

Of those who split up their religion (i.e. who left the true Islâmic Monotheism), and became sects, [i.e. they invented new things in the religion (Bid'ah), and followed their vain desires], each sect rejoicing in that which is with it.

The Noble Qur'an 6:159
Verily, those who divide their religion and break up into sects (all kinds of religious sects), you (O Muhammad SAW) have no concern in them in the least. Their affair is only with Allâh, Who then will tell them what they used to do.

Once the Truth is Made Known,
The Difference Must Cease

Imaam Muzani, a companion of Imaam Shaafi'i said, "The Companions of the Messenger of Allaah (saaws) indeed differed, and some of them corrected others. Some scrutinised others' views and found fault with them. If all their views had been correct, they would not have done so.

'Umar ibn al-Khattab became angry at the dispute between Ubaay ibn Ka'b and Ibn Mas'ood about prayer in a single garment. Ubayy said, 'Prayer in one garment is good and fine; Ibn Mas'ood said, 'That is only if one does not have many clothes.' So 'Umar came out in anger, saying, 'Two men from among the companions of the Messenger of Allaah (saaws), who are looked up to and learnt from, disputing? Ubayy has spoken the truth and not cared about Ibn Mas'ood. But if I hear anyone disputing about it after this I will do such-and-such to him'." [Ibn 'Abdul Barr in Jaami' Bayaan al-'Ilm (2/83-4)]

Notice in the above hadith that the Muslim who knew the truth was permissibly angry at those who were wrong. The problem we see in the ummah is when one of us acts incorrectly out of ignorance and becomes very angry, insulting, or causing embarassement to another muslim when in fact he is wrong all along.

How can we prevent this angry act of ignorance in ourselves? Remember the salat. Think about how you are to correct the Imam if he errors in his salat by saying SubhanAllah (or clapping if female) - you only do so when you are SURE without a doubt that he actually made an error. Could you imagine embarassing yourself because you weren't paying attention and thought the Imam had made a mistake in the salat when he clearly had not. Now imagine the embarassement one should feel when becoming cross, short, stern, rude, blunt, quickly excitable, or challenging, to a Muslim who came with truth and then... moments, days, or years later, this Muslim find out he was wrong and the cause of fitnah!

The Importance of Unity

The Noble Qur'an - Al-Imran 3:103
And hold fast, all together, by the rope which Allah (stretches out for you), and be not divided among yourselves; and remember with gratitude Allah's favour on you; for ye were enemies and He joined your hearts in love, so that by His Grace, ye became brethren; and ye were on the brink of the pit of Fire, and He saved you from it. Thus doth Allah make His Signs clear to you: That ye may be guided.

The Noble Qur'an - Al-Shura 42:13
The same religion has He established for you as that which He enjoined on Noah - the which We have sent by inspiration to thee - and that which We enjoined on Abraham, Moses, and Jesus: Namely, that ye should remain steadfast in religion, and make no divisions therein: to those who worship other things than Allah, hard is the (way) to which thou callest them. Allah chooses to Himself those whom He pleases, and guides to Himself those who turn (to Him).

The Noble Qur'an - Al-Anfal 8:46
And obey Allah and His Messenger. and fall into no disputes, lest ye lose heart and your power depart; and be patient and persevering: For Allah is with those who patiently persevere:

Even though some people encourage division, one thing that we all have in common and cannot escape, is that we all eventually return to Allah swt at the time of death, on the Day of Judgement, awaiting Allah's judgment on our souls!

The Noble Qur'an - Al-Anbiyaa 21:93
But (later generations) cut off their affair (of unity), one from another: (yet) will they all return to Us.

Reconciliation Between Muslims

The Noble Qur'an 3:19
And by the Mercy of Allah, you dealt with them gently. And had you been severe and harsh-hearted, they would have broken away from about you; so pass over (their faults), and ask (Allah's) Forgiveness for them; and consult them in the affair. Then when you have taken a decision, put your trust in Allah, certainly, Allah loves those who put their trust (in Him).

The Noble Qur'an - 5:54
O you who believe! Whoever from among you turns back from his religion (Islâm), Allâh will bring a people whom He will love and they will love Him; humble towards the believers, stern towards the disbelievers, fighting in the Way of Allâh, and never afraid of the blame of the blamers. That is the Grace of Allâh which He bestows on whom He wills. And Allâh is All­Sufficient for His creatures' needs, All­Knower.

The Noble Qur'an - Al-Hujurat 49:10
The believers are nothing else than brothers (in Islâmic religion). So make reconciliation between your brothers, and fear Allâh, that you may receive mercy.

How Muslims Should Deal with
One Another When They Differ

Questions and Answers with

Sheikh Muhammad Ibn Saleh Ibn 'Uthaymeen

Question: When two scholars give differing judgments on a personal issue, how do we decide upon which opinion to choose? Do we look at the specialization of the scholar, his age or just the evidence he brings?

Answer: It is well known and important that we know what is correct through the means of evidence. Yet it is upon him (the person seeking the truth) to follow whom he sees is closest to that which is correct. This is according to the scholar's knowledge and the level of trust in him. As far as knowledge - there are indeed people who speak without knowledge. He may have some aspect of knowledge while having yet missed many aspects. As far as trust - there are some people who have a lot of knowledge yet he looks to what the people desire therefore he becomes negligent and rules according to what suits the questioner. So if scholars disagree, look to who is closest to what is correct. Just as two doctors may differ in diagnosis or treatment of an illness. You will follow the one whose diagnosis you see is deeper and more thorough.

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Question: If we choose one of the two scholars opinions about a person, group or issue, how do we treat those who take an opinion different from us?

Answer: It is necessary that you cooperate in a manner that shows love and excusing them if they do not abandon or forsake (the correct) 'aqeedah. Because the companions (radiallahu 'anhum) differed in matters yet they agreed (in principle) and were in conformity. They were in agreement (muttafiqoon) that the aim was to reach the truth and what was correct, and they were in conformity (muwaafiqoon) with the shari'ah (Islam). Every person will not attain the same understanding as another. So if there is a difference upon an issue there is no need for dispute. We all agree to be on one line (i.e. the same 'aqeedah) because I know that my companion (holding the other opinion) will not differ from me without following evidence and I likewise would not differ from him other than upon evidence. Our aim is the same. Then it is not permissible for one to have any hatred nor anger nor enmity towards the other.

We have many examples of this, among them the matter of Bani Quraidhah. When the Prophet (sallallahu 'alaihi wa sallam) returned from the battle of Ahzaab and they had put down their preparations for war, Jibreel came to him and ordered him to go out to Bani Quraidhah in their homeland and fight them because they had broken the treaty (between them and the Muslims). So the Prophet (sallallahu 'alaihi wa sallam) delegated his companions telling them not to pray Asr except in Bani Quraidhah, and it was far from Al-Medinah. They set out from Al-Medinah and the Asr prayer came in so some amongst them prayed saying that the Prophet (sallallahu 'alaihi wa sallam) told us not to pray except in Bani Quraidhah only to urge us to hurry. Others said he (sallallahu 'alaihi wa sallam) ordered us not to pray except in Bani Quraidhah so we won't pray until we reach there even if the sun goes down. This reached the Prophet (sallallahu 'alaihi wa sallam) and he did not blame or censure any of them nor did any of them find fault in the other. This is what is obligatory. If I know that my differing companion is well-intending and he would only differ from me due to evidence with him, it is necessary to know that it is not permitted for me to feel hatred toward him. Why (should I)? If was to justify detesting him it means that I am justifying to myself that I must be obeyed as though I am infallible. This is not permissible. His argument against me is like mine against him and he can say why don't you obey me?

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Question: Does this apply as well if a scholar has criticized a person?

Answer: Yes. I do not like scholars to criticize one another. Especially at this time. The youth have not reached this level. It is my opinion that there should be respectfulness from the side of the scholars and whoever sees his fellow scholar as mistaken should speak to him privately and if it becomes clear that the truth is with one or the other it is then obligatory to follow him (i.e. the correct one) in it. And if the truth is not made clear then each one has his place. As far as harsh disputation, indeed outright partisanship and hotly taking sides reaching the level of enmity and hatred over differing over some person among the scholars, this is an error. A scholar may even die and Allah will account all and he may have been correct or in error. If I learn he has made an error in his words it is obligatory to leave that and not repeat it. And I should find an excuse for him, especially if I know the man was of good intention and should consider his making ijtihaad (i.e. attempting to arrive at the truth).

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Question: Who has a right to say someone has a bid'ah or fallen into it or call someone a deviant or an innovator? And what is the meaning of the word 'inhiraaf'?

Answer: Inhiraaf means to swerve from the straight path. It could be a complete inhiraaf that reaches the level of kufr (disbelief) or it could be an inhiraaf amounting to a shortcoming that does not lead to disbelief. The truth is we don't just decide the matter of what is innovation. The scale upon which we weight the matter is the Kitaab and Sunnah. If this was not the case then every issue in which there was a difference between scholars in fiqh - and how many they are - we would say that all those who differ are innovators (mubtadi'een) [at this the shaykh slapped his hands together as if the matter would be all over!] and everyone who differs from us are innovators and all the fuqahaa would be considered as having fallen into innovation! There are few issues where there is absolutely no difference.

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Question: Then if inhiraaf (meaning deviation) is applied to a person, what is meant?

Answer: [The shaykh visually illustrated an example in the room saying…] Here is a straight path from here to the door, if one goes (away) from here then (what)? (The group responded: Inhiraaf?) Yes it is inhiraaf. However it may be slight and easy to return from or it could be major. And this is the example given by the Prophet (sallallahu 'alaihi wa sallam) when he drew a straight line and then lines from both sides.

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Question: How can someone return if going off that path?

Answer: By Allah the way to get them back is to clarify the truth with kindness and compassion without assaulting a man a saying to him "You mubtadi' (innovator), you are astray!" That may do nothing except cause him to hold more tightly to his opinion and at the least he will seek to defend himself or seek to support himself. However one should come to him with that which is better. Invite him to your home or go to him for a visit and say 'this matter is causing a problem for me.' He will say for sure it is a problem however decrease the dispute with him by approaching him humbly (almost as though you have the problem). Allah the Mighty and Majestic says: Is Allah better or those who they ascribe as partners? knowing full well that Allah is indeed better but this was put for the sake of disputant (for the sake of argument). Go and say to him "We came to settle this problem. Your words were such and such. Please clarify to me so we can come to some understanding or agreement." If one goes to this extent I believe the brother will humble himself and comply in the face of such leniency and kindness.

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Question: What do we do in a situation where some brothers say "We will not go to such and such a place because so-and-so will be there?" In other words what are the guidelines with regards to doing hijraan (boycott) in the matter of inhiraaf (deviation)?

Answer: First, know that it is not permissible against one who is a believer. Every believer is not permitted to be boycotted (i.e. absolutely) even if he is an adulterer or a thief a drinker or a killer because none of that takes him out of having imaan. As Allah stated: If two parties among the believers fight them make amends between and if one of them insists on fighting the other then fight the one who continues until he submits to the order of Allah and if they cease then reconcile them with justice for verily Allah loves the just. Verily the believers are brothers so make reconciliation between your brothers. [Al-Hujuraat] So the believer is not permitted to be boycotted. It is not allowed for a man to boycott another believer for more than three days. If the two meet the best one is the one who initiates the salaam. Do you understand? It is not permissible unless there is an overall benefit to the boycott. Namely that it causes the person being boycotted to leave the sin he is being boycotted for. In this case the boycott is a remedy. If such would be a cure for the illness then let it be so, but if not then stay away from it. Sometimes boycotting can be a cause for increase in the deviation and the loss of the person. If however you give the greetings to the person and smile in his face he will be softer and return to the truth. To boycott because he cuts his beard or smokes cigarettes or deals with riba is not correct. He is still a believer. The kaafir is one whom we do not initiate giving the salaam but what if he greets with salaam? We are obligated to return the greeting according to the statement of Allah ta'aala, If they were to greet you then give a better greeting or at least return it (i.e. an equal greeting). We don't stay away and such a person is a kaafir. These issues in truth are very specific and ones in which it is not allowable for us to judge according to emotions. We must always return to the judge, namely return to the kitaab and the sunnah and the deeds of the righteous predecessors (as-Salaf as-Saalih).

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Question: Let us be more specific and ask one of the main issues in question, but without naming names or personalities. Suppose one of the scholars said a group was very bad or worse or more dangerous than the Jews and the Christians and someone else says we can't generalize because there are so many people in them who are ignorant of this groups problems and it is a greater wrong to make a general statement that will unduly hurt them. How do we treat that person?

Answer: Why doesn't he (the scholar) say 'the madhhab of this group is more dangerous to Islam than the Jews and the Christians.'? This is more correct and safer without committing excess upon the member of the group. Let's give an example of the Shi'ah. The extreme Shi'ah are more dangerous than the Jews and the Christians because they say their imaams control the universe, that their imaams are better than the Messenger. Then they curse the companions on the minbars and they curse the Mother of the Believers 'Aaishah (radiallahu 'anhaa). The one upon whose chest the Prophet (sallallahu 'alaihi wa sallam) died and whose saliva was the last thing he tasted in this world, on her day, in her house. They would accuse her! Not even the Jews and the Christians say such a thing! On top of it is the problem that they say this is Islam! This is a real problem. Look and read in soorah Al-Munaafiqeen. What does Allah say about them? He says "They are the enemy so be on guard against them them!" This is a type of restrictive sentence so know its two parts. They are the enemy - so be on guard against them. Even with this, I don't see a total rejection or dismissal of them saying such as "You Shi'ah are a bunch of kaafirs!" I rather say that madhhab and whoever follows its way is more dangerous to Islam than the Jews and the Christians. This is more correct. Is that clear?

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Question: But how do we deal with a person who rejects saying that to these groups (not meaning the Shi'ah). We see him as mistaken or not knowing the truth of these groups. He says don't make a general statement like that about them because there are pious and righteous people among them, while we see it as necessary to say so. Do we make the same blanket judgment about those among these groups who write on issues such as haakimiyyah and the like without complete knowledge and the leaders of these groups and the average person who just follows the leaders, sees them as good and who may have been led to Islam by them? Do we say to him that such people are more dangerous to Islam than the Jews and the Christians?

Answer: It is as I mentioned at first. Concentrate on the madhhab and the method not the person even if the person is astray not to mention if he has knowledge he may have made ijtihaad. There is no call for severity and vehemence towards him because some people gang up on a person just like that. However if we concentrate on the method, this is more beneficial. In this manner we see that none of heads of the kuffaar (Al-Quraish) is mentioned by name in the Qur'aan except one (i.e. Abu Lahab). This is a matter that we should, in shaa Allah follow the sound way (i.e. to deal with). Even if the innovator comes to us that we say his bid'ah is greater than the danger of the Yehood and Nasaara I don't say 'you say or your opinion is such and such', I instead say to him "This is the way. If you follow it you have chosen for yourself. If you don't follow it that is what we want."

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Question: Suppose I see someone who has made a mistake in their religion, maybe in 'aqeedah, maybe in an action or in manhaj. Is it permissible for me with little knowledge to advise him? Answer: Has it not reached you that the Prophet (sallallahu 'alaihi wa 'alaa aalihi was sallam) said, "Convey about me even if it be a single aayah."? Enough?

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Someone states: We love you for the sake of Allah Shaykh.

Shaykh Ibn Al'Uthaimeen: We love the One Whom has caused you to love me. Allah has made us beloved to one another and of those in His cause (awliyaa-ihi). Verily He is in control of all things. Remain firm and stick together!

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Question: Is it correct for a group of students of knowledge to make a ruling on an individual without going to him to speak with him or advise him first and instead go to others and warn them against this person and spread this?

Answer: No. No. Never! First if you hear something about a person and you see him as mistaken there are stages. The first stage is confirmation. The transmission about the person may or may not be correct. How many people transmit some statement about a person and they either misunderstand it or with the intention of causing enmity between the Muslims? So first is confirmation. And what could be better than the statement of Shaykh Al-Islam (Ibn Taymiyyah) in refutation of the Raafidhah (Shi'ah) in his book The Way of the Sunnah about when a text is mentioned "the first thing demanded is verification of the transmission." This is a rule and important. Secondly, if the transmission is verified let us look. Is there an explanation for it that perhaps the transmitter did or did not understand? If we see that there is an explanation and the transmitter misunderstood, we say to the transmitter "Brother fear Allah! The man isn't such and such!" or "The meaning is so and so." In this case we would be defending the truth and saving this man from slandering his brother (buhtaan). Thirdly, if there is no explanation then it is obligatory that we go to whom the news is being said about and say "We heard such and such. Is it correct or not?" If he says yes then we should be polite and mannerly with him and not provoke or upset him and let him know there is a problem here. Did not Allah say such and such did not the Messenger say such and such? It is necessary that we return to the truth. He may have knowledge that is not with me and when I engage him he may point me to some knowledge and it would obligatory to follow it.

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Question: Is it permissible to say to the person , "We saw you with so and so mubtadi' as though you follow this innovating group?"

Answer: Never. You engage him as though you never heard a thing about it.

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Question: If a brother feels harmed or hurt by the actions of some other brothers and they have hidden themselves from that person and as a result he feels this hurt in his heart, how can he go about healing that or making some type of reconciliation in himself and how can those brothers perhaps be corrected if their actions indeed are wrong?

Answer: He should remember the statement of the Prophet (sallallahu 'alaihi wa sallam): Allah showed mercy to my brother Musa who was harmed more than this and he was patient. Be patient and the end is for the pious. This is of the knowledge of the gha'ib We have revealed to you. You were not aware of it nor were your people before you. Be patient for indeed the end is for the pious.

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Question: What is obligatory upon a Muslim, and in particular, those seeking knowledge and making Da'wah, in regards to befriending scholars capable of performing Ijtihaad - that is under the assumption that adhering to a group of scholars who are capable of Ijtihaad is one of the obligatory means of adhering to the Jama'ah?

Answer: I say, the obligation of the general public of the Muslim community is to follow those scholars who are known to be abundant in knowledge, correct in the Aqeedah (belief), and sound in their Manhaj (methodology). This is because Allah says, which means:

"And ask ahlu-thikr (people of knowledge) if you do not know"

And the scholars which I have just described are the "those in authority" - those who have Allah mentioned about in the Qur'aan, which means: "O you who believe! Obey Allah and obey the Messenger and those in authority over you"

Because "those in authority" comprises two groups of people, the first group being the scholars, and they are the primary object in this aayah, and the second group are the rulers, those who implement the Shari'ah of Allah over the slaves of Allah. The scholars are the people of clarification, knowledge and guidance, and the rulers are the people of implementation and jurisdiction. So if the public were to take every person as one to be followed, following him without investigating his knowledge, trust, manhaj and aqeedah then they would split apart from one another and go astray. And this, meaning, this division is what Allah has forbidden in more than one aayah of the Qur'aan. Allah says, which means:

"It has been legislated for you in the religion that Nuh (Noah) was ordered with, and that which We revealed to you, and what We ordered Ibrahim (Abraham) with and Musa (Moses) and 'Eesaa (Jesus) - (the command) Establish the religion and do not divide therein."

And Allah says, which means: "And do not divide or you will fail and you will lose your strength"

And Allah says, which means: "And do not be like those who divided and differed after the clear evidence came to them, for them is great punishment"

And Allah says, which means: "Those who split up their religion and became sects, you have nothing to do with them, their affair is only with Allah, then He will inform them of what they used to do"

To Allah belongs all Praise, the ways and means of communication have become many. So now it is possible for a person living in the East to call one in the West in just one second, and then ask him for whatever he needs. So the evidence has been established and the information has become clear. So beware, beware of division - and I say division not differing, for there is no escape from differing. Because people have disagreed in understanding, knowledge, imaan and taqwa. So if the people disagreed in these four subjects then how much more so differing in opinions. The only thing which requires guard against is differing of hearts, and the abandoning of each other, until the end result is that people accuse others of misguidance, and of innovation, so beware and be warned.

Related Links:

The Adab of Differing
How to Deal with Disputes
The Difference between Adivsing and Condemning by Sheikh Hanbali

Action Items for the uttaqun:

• If a Muslim is incorrect in his words or actions, do not embarass or degrade him in correction; instead, kindly guide him to the Truth.

• It is not "kind" to dilute the truth, so the kindness comes in the manners and the love for your brother or sister by showing him/her the truth when he is first seeking.

• Your brother's reaction to the truth is of no concern and should not stop you from speaking the truth in an appropriate manner. Too often, we see people more afraid of hurting another person's feelings or angering them than telling them the truth. It is not kindness to withhold the truth from someone, but it is not kindness to dispute over a non-fundamental issue either, once the facts have been presented. And if you don't have facts to back up what you're saying, DON'T SAY IT, or you will likely be the cause of fitnah!

• Study the proper way to give dawah and IMPLEMENT this method when a difference of opinion occurs between people of the sunnah.

• Look at each difference as a learning opportunity and be sure to have your proof and facts together before challenging a Muslim, especially one whom you have no reason to believe to be non-trustworthy (such as if he is an established person of bid'a, or an established liar and has not told enough lies to re-establish himself as a truth-teller).

• To avoid quarrels, sincerely ask questions to seek the Truth, just as the Muslim revert does before accepting Islam.

• Take note of the humble method in which Sheikhs present their disagreements. The pious Muslim may dispute the facts and have no desire to tear apart the person with whom they disagree, but rather, rush to hide any sins of their fellow Muslim and stick to discussing the relevant evidence in Quran and Sunnah.

• Stop thinking you have to force your views on others, as though this is love. It is love to tell them, but what they choose to do with Truth is up to them. But surely Allah, swt, has already decided who will choose guidance and who will choose misguidance.

• BE HUMBLE. Stop talking about it, actually be it. This not only applies to the person who realizes their views were weak, but also to the person who presents the truth.  Arrogance has no place amongst the Muslims.

  • Be patient and take your time before reacting.

  • Understand that many people mean well but are simply using bad logic and need to be lovingly shown the right path.

  • Spend more time listening (to persons' of good character and knowledge), than speaking, ESPECIALLY when there is a difference of opinion starting to form in the conversation.

• Repent to Allah, swt, for any fitnah you have created when speaking without having facts to back you up; for example, if someone gives you evidence and you maintain your weak position instead of giving it up altogether and embracing the Truth in whole. For example, your brother see you and says, "Hey, how's it going?" and you, at some point, remind him, "Brother, the Quran instructs us to greet one another saying As salaamu alaikum, and so I recommend you only use that greeting." Do you really want to create fitnah by disagreeing such a strong, true, point? Whether you agree or not, if you have no facts to support your view over another, THE CORRECT REPLY IS ALHAMDULILAH (or something similar) and perhaps even JAZAKALLAH, and then to GO SEEK THE TRUTH on your own time.

Remember... Allah, subhana watala, sees everything we do!