Chapter 19

The second view: The view of those who state that 'taqlid' (imitation/following) is a necessity that becomes permissible in times of need. It is not within the capacity of every person to derive detailed proofs from the Book and the Sunnah. However, they stipulated that the taqlid of any of the Imams must only be in accordance with the Book and the Sunnah. The Imams have explicitly stated that it is not permissible to follow them blindly (absolute taqlid) in everything, because 'absolute taqlid' is reserved exclusively for the Infallible (peace be upon him), except in matters that have been abrogated or were specific to him alone. Allah has commanded us to follow him, saying: 'There has certainly been for you in the Messenger of Allah an excellent pattern for anyone whose hope is in Allah and the Last Day.' ¶

As for anyone other than the Messenger (peace be upon him), their sayings may be accepted or rejected. For this reason, we see that it has been narrated from each of the Imams and jurists that which indicates the condemnation of absolute taqlid and blind following of anyone other than the Messenger of Allah (peace be upon him). ¶

Among the sayings narrated from them are the following: 1. Abu Hanifah (may Allah have mercy on him) said: 'This is my opinion; whoever brings us an opinion better than it, we shall accept it.' He also said: 'Is there any room for anyone’s opinion alongside the saying of the Prophet (peace be upon him)?' 2. Bishr bin al-Walid narrated that Abu Yusuf, the student of Abu Hanifah, said: 'It is not lawful...' ¶

No one is permitted to speak our words until they know from where we have spoken them (1). 3 - Imam Malik (may Allah have mercy on him) said: 'Everyone’s statement can be accepted or rejected, except for the occupant of this grave,' gesturing toward the Messenger of Allah ﷺ. He also said: 'Whoever abandons the statement of Umar ibn al-Khattab (may Allah be pleased with him) for the statement of Ibrahim al-Nakha'i should be asked to repent; so what of one who abandons the statement of the Messenger of Allah ﷺ for someone who is even lesser than Ibrahim al-Nakha'i?' (2). 4 - Imam al-Shafi'i (may Allah have mercy on him) said: 'When the Hadith is authentic, it is my madhhab (school of thought).' In another narration: 'When the Hadith is proven authentic to you, strike my statement against the wall.' (3). 5 - Abu Dawud said: I asked Ahmad: 'Is al-Awza'i worthy of being followed (taqlid)? Or Malik?' He replied: 'Do not follow anyone among them in your religion; only take what has come from the Prophet ﷺ and his Companions.' (4). 6 - Imam Ahmad (may Allah have mercy on him) said: 'I am amazed at people who know the chain of narration (isnad) and its authenticity, yet they follow the opinion of Sufyan [al-Thawri], while Allah the Almighty says: {Let those who disobey his command beware, lest a trial strike them or a painful punishment befall them} (5).' 7 - Abdullah bin al-Mu'tam said: 'There is no difference between a beast being led and a human who practices blind imitation (taqlid).' (7). [Biography]: A Muhaddith, Usuli, Mujtahid, Hafiz, and scholar of Tafsir, Maghazi (military expeditions), and the 'Ayyam al-'Arab' (history of the Arabs). He served as the Qadi of Baghdad for three Abbasid Caliphs. He passed away in Rabi' al-Thani, 182 AH, and was buried in Karkh, Baghdad, near Umm Ja'far Zubaidah. Among his works are 'Kitab al-Kharaj', 'Al-Mabsut' on Hanafi jurisprudence (known as 'Al-Asl'), and a book on judicial etiquette according to the Hanafi school. ¶

8 - Ibn Mas'ud (may Allah be pleased with him) said: 'Let none of you blindly imitate a man such that if he believes, he believes, and if he disbelieves, he disbelieves; for there is no following in evil.' ¶

The poet says: 'People differ in what they have seen and narrated, and all of them claim victory. So, take the statement that is supported by the Nass (textual evidence), whether it be from Allah or from the Master of Mankind (peace be upon him).' ¶

This does not mean that it is forbidden to follow scholars in what they say regarding truth and correctness; rather, the point we wish to establish is that it is not obligatory upon the Ummah to follow scholars in the same way it is obligatory to follow the Messenger (peace be upon him). ¶

Accordingly, it is not forbidden to follow them in matters that conform to truth and correctness, just as it is forbidden to follow one who speaks without knowledge, or one who derives his statements and actions from the paths of kufr (disbelief) and misguidance. ¶

Scholars are subject to error and forgetfulness, and some of them fall into the traps of disbelieving rulers, selling their religion for a meager worldly gain. ¶

Because of all this, they are not infallible (ma'sum), and some of them... ¶

Using their positions as an argument in certain issues; thus, whoever thinks well of some of them without referring to the Book and the Sunnah will perish. The summary of this matter is that taqlid (blind imitation) is condemned regarding the foundational principles of rulings, but not in their derivative (furu') branches. As for the one who seeks the truth in a derivative issue and adheres to it in his life, there is no harm in that, whether it is based on knowledge he has acquired or on following someone whose practice conforms to the Book and the Sunnah. Indeed, Allah (SWT) has commanded us to follow the people of knowledge in the rulings they issue, as He says: 'So ask the people of knowledge if you do not know.' Therefore, even the imitation of scholars who practice Islamic Shariah is subject to some reservations; so what excuse do those have who imitate the Jews, Christians, apostates, and hypocrites without any authority granted to them? They have no excuse other than following whims, the devil, and arrogance against the truth and its people—may Allah protect us from that. The poet Sulayman ibn Sahman says: 'Whoever contests the explicit text out of stubbornness, and declares lawful through imitation what Allah has forbidden, and imitates both a leader and a follower, could he be among those who have turned to Allah and submitted?' The Messenger of Allah (PBUH) informed us about the estrangement of Islam by saying: 'Islam began as something strange, and it will return to being strange as it began; so glad tidings to the strangers.' This hadith indicates that the religion has periods of advancement and decline, and among its signs of advancement is that... ¶

The tribe acquires understanding of the religion and seeks guidance until only one or two hypocrites remain within it, and even they are fearful, subdued, and humiliated. Among the signs of its (the faith's) alienation is that the entire tribe turns away from the religion, until only one or two believers remain, and they are fearful and oppressed. The manifestation of this has occurred in this era, to the extent that what is ma'ruf (good) has become munkar (evil), and munkar has become ma'ruf in many Muslim lands. Ignorance has spread among the people, as has blind imitation of those in kufr (disbelief) and misguidance. The young grew up in this environment, and the old aged upon it. Most people came to believe that the habits of kufr and the attributes of the kuffar (disbelievers) they practice do not conflict with Islam, due to their profound ignorance, intense heedlessness, and distance from the rulings of Islam. In fact, they describe those who denounce their falsehood and misguidance as being guilty of kufr, extremism, and deviation from Islam. They accuse them of being agents for enemies, dragging the Ummah backward, stagnation, destroying the Ummah's achievements, and sowing the seeds of fitnah (strife) and division. Regrettably, this slander—repeated by the enemies of Islam to distort the truth and its people—deceives many who claim to be Muslim. This erroneous understanding regarding what is said about Islam and the Muslims does not exempt these people from responsibility before Allah, the Almighty. ¶

Indeed, the jurists have stated: For knowledge of a thing to be established, it is sufficient that the possibility of knowing it exists. When a person reaches the age of taklif (accountability), is sane, and possesses free will, and it is made easy for them to distinguish right from wrong, and haram from halal—either by referring to the textual proofs of prohibition and permissibility, or by asking the people of dhikr (knowledge)—they are considered knowledgeable regarding permissible and forbidden actions. They are not permitted to plead ignorance or offer a lack of knowledge as an excuse. This is why the jurists say: 'In the Dar al-Islam, the excuse of ignorance of the rulings is not accepted.' ¶

An accountable person is considered knowledgeable of the rulings based on the potential for knowledge; actual attainment of that knowledge is not a prerequisite. Consequently, a text that declares something haram is considered known to all, even if the majority have not read it or know nothing about it, as long as it is possible for them to attain that knowledge by asking the people of knowledge. ¶

The Shariah does not stipulate the actual attainment of knowledge as a condition [for accountability], because this would lead to hardship and open the door wide for claims of ignorance, effectively paralyzing the implementation of legal texts under the pretext of not knowing them. It is narrated from the Messenger of Allah (peace be upon him) that he said: 'If people were given based on their claims, people would claim the blood and wealth of others' (1). ¶

Therefore, the Almighty, Exalted and Majestic, did not make the claim of ignorance a cause for absolving the aggressor from liability. Thus, criminal responsibility is not lifted from an aggressor for his acts of aggression simply by his claim of ignorance regarding them (2). ¶

From this, it is confirmed to me that there is no excuse for those who claim to be Muslim while harboring enmity toward Muslims in Islamic lands, standing with every tyrant against every caller to truth, even if they are genuinely ignorant or feign ignorance in understanding the reality of Islam and the Muslims. This is because the Shariah obligation upon them requires verification before taking positions regarding people of goodness or people of evil. The Almighty says: 'O you who have believed, if there comes to you a disobedient one with information, investigate, lest you harm a people out of ignorance and become, over what you have done, regretful' (3). ¶

It is the duty of those affiliated with Islam to recognize the nature of those they deal with and to place them in the status that the Shariah has assigned them. They should not be 'imma'ah' (blind followers) who applaud every shouter and believe every hypocrite; for this class of people is precisely what tyrants have relied upon in their war against Islam and the Muslims. ¶

The poet says: How many traitors sold the country, yet they elevated him to the heights as if he were the remover of afflictions! And how many atheists, reckless with honor, have, through their sorcery (propaganda), become known as 'the father of blessings'! And how many thieves of the poor's sustenance, they portrayed him on paper as a creator of virtues. ¶

They poured praise at his feet in submission, just as the misguided once circled [the idol] Manat. These are fabrications dictated by hypocrisy, which have shattered the remaining sanctities of the religion. Alas for Islam, whose edifices are collapsing at the hands of its own blind perpetrators.(1) ¶

The Egyptian writer, Tawfiq al-Bakri, notes that the causes and foundation of tyranny lie in ignorance: ¶

Do not wonder if injustice envelopes a nation, leaving it to bear its heavy burdens; oppression of the subjects is like a punishment for their ignorance, just as the patient’s pain is the penalty for negligence.(2) ¶

(1) See: Shu'ara' al-Da'wah al-Islamiyyah (Poets of the Islamic Call), Vol. 5, pp. 33-34. (2) See: Protocols of the Elders of Zion, p. 84. Translated by Muhammad Khalifa al-Tunis. ¶

As for the apparent cause, it is firstly the old grudge that arose between him and Saleem in recent days, and secondly, the fact that he was demanding money from me, which I refused to give. Now, he wants to take revenge for both these matters. He also said that if he does not come tonight, then consider that he has carried out everything he had in his heart. He did not want to confess it openly, but I saw in his eyes a hatred that is terrifying me. I have warned Saleem as well and advised him to be cautious, but I do not know what effect this will have. The whole house is silent, and the darkness outside is further intensifying the fear within me. Can he really do something like this? It is all beyond my understanding. ¶

Chapter Two: Disagreement on Matters of Furu' (Derivative Issues) ¶

Disagreement is a natural phenomenon among people, given the variation in intellectual, physical, and mental capacities among humans. What one person perceives as an interest (maslaha), another may perceive as a corruption (mafsada), and what one person loves, another may detest. For this reason, Allah Almighty revealed a legislation for people that realizes goodness for them in every time and place, and spares them the evil of conflicting opinions and divergent tendencies, as is the case in man-made systems. ¶

Therefore, after the revelation of the Holy Quran and the Prophetic Sunnah, any disagreement must be settled through the Book and the Sunnah. Allah Almighty says: 'And if you disagree over anything, refer it to Allah and the Messenger, if you should believe in Allah and the Last Day. That is the best [way] and best in result.' ¶

(1) See: Asbab Ikhtilaf al-Fuqaha (Reasons for Disagreement Among Jurists) by Dr. Abdullah Abdul-Muhsin al-Turki, p. 9. (2) Surah an-Nisa, Verse (59). ¶

The disagreement that occurs among those affiliated with Islam can be divided into two categories: ¶

(1) Disagreement in the branches (furu') of Islamic Shariah. (2) Disagreement in the foundations (usul) of Islam. ¶

Since this chapter is specific to the disagreement in the branches, we will postpone the discussion on the issue of disagreement in the foundations to the section concerning allegiance (muwalat) and enmity (mu'adat) toward the sects that claim Islam. ¶

As for the disagreement in the branches, it is divided into two types: (a) Disagreement of variation (ikhtilaf tanawwu') in the branches. (b) Disagreement of contradiction (ikhtilaf tadad) in the branches. ¶

The disagreement of variation in the branches is divided into four categories: First: That the truth lies in both statements, despite the difference in their forms, such as the prayer of fear (salat al-khawf) in its various forms. Second: That each of the two statements carries the same meaning while the wording differs, such as the terminology used in legal definitions (hudud) and definitions. Third: That the two meanings are different, yet both statements are correct, despite the difference in phrasing, such as interpreting the term 'qur'' as either menstruation or the period of purity. Fourth: That the disagreement lies between two legitimate paths, both of which are good, but ignorance and injustice lead one to condemn one over the other, such as the manner of performing Tarawih prayer. ¶

Disagreement in the aforementioned instances and their likes should not engender enmity or hatred; rather, it belongs to the 'disagreement of diversity' (ikhtilaf al-tanawwu'), which contains mercy and ease for Muslims in their acts of worship and their general affairs of life. ¶

As for the second type of disagreement in matters of secondary importance (furu'), which is 'disagreement of contradiction' (ikhtilaf al-tadad), this does not necessitate kufr (disbelief) or expulsion from Islam, as long as this disagreement is based on an interpretation derived from evidence that the dissenter believes to be correct, such as some of the sects of the theologians (Ahl al-Kalam). Thus, it is not permissible to declare them disbelievers unless the dissenter denies a Shariah ruling established by definitive tawatur (consecutive narration) and sound consensus (ijma'), or disagrees based on an interpretation devoid of evidence, acting merely out of conjecture and whim, for they are declared disbelievers for such opposition that lacks any basis in evidence. This type of disagreement in secondary issues is the one forbidden to occur among Muslims, because one of the two dissenting parties must be mistaken and astray from the path of correctness. ¶

Disagreement of contradiction in secondary matters is the most dangerous type of disagreement, as it leads the Ummah toward enmity and hatred, and even to the shedding of blood and the deeming of wealth and honor as lawful. The cause of all this is ignorance of the rulings of Islam and a lack of correct understanding (fiqh) of them. This is due either to the ill intent of the dissenter, as done by some hypocrites, or to blind imitation of those who are hypocritical and misguided—those who have mixed good deeds with evil ones. Such are the people of interpretation (Ahl al-Ta'wil) who interpret the verses of the Noble Quran and the Prophetic Sunnah with deviant interpretations that are far removed from the explicit wording (mantuq) and intended meaning (mafhum) of the texts; they are driven to this only by whims and the perverted, blameworthy habits and erroneous concepts they have become accustomed to. This is what happened to the Ahl al-Sunnah wal-Jama'ah. ¶

There is a difference of opinion among the people of interpretation (Ahl al-Ta’wil) regarding issues of predestination (Qadar) and the attributes of God (Sifat), as well as the status of the companions of the Messenger of Allah (ﷺ). ¶

In this era, Ahl al-Sunnah wal-Jama’ah holds a firm and oppositional stance against these pseudo-scholars and those who trade in fatwas, given that the majority of those who claim to possess knowledge participate—through their misguided interpretations and false fatwas—in the corruption and disintegration of the Ummah. For instance, some have issued fatwas permitting the removal of the hijab for Muslim women, a matter followed by the unveiling and display of women (tabarruj) in the manner of the first Jahiliyyah. Likewise, some have permitted the mixing of women with unrelated men (ajnabi) in various fields, a practice that has resulted in numerous corruptions known only to Allah. Similarly, some have deemed listening to lewd songs and viewing obscene images permissible based on false interpretations, to the point where these religiously forbidden acts have become acceptable in the eyes of many who claim to be Muslim. ¶

However, the opposition of these individuals to the school of Ahl al-Sunnah wal-Jama’ah does not necessitate their excommunication (takfir) in such matters, as most of those who differ in these issues have done so based on an interpretation (ta’wil) and ijtihad in which they have erred. ¶

Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) said: 'The people of the Sunnah who follow the Messenger (ﷺ) adhere to the truth and show mercy to those who differ from them based on ijtihad, where Allah and His Messenger have excused them.' ¶

Consequently, opposition based on denial (takdhib)—that is, denying the existence of things established in Shariah by categorical and definitive consensus (tawatur qati’i)—renders the denier a disbeliever. If a person were to differ regarding the obligation of facing the Ka’bah during obligatory prayers and considered it permissible to face any other direction without a legitimate Shariah excuse, this would result in a ruling of disbelief, because they have denied something established by categorical consensus, as it relates to one of the pillars of Islam. ¶

misguidance, and in such a case, it is permissible to apply the term 'kufr' (disbelief) to one who commits such an act. However, if the statement or action is based on a corrupt interpretation derived from an established textual proof, then no party should declare its opponent a disbeliever merely for being seen as mistaken in understanding the proof, even if it is permissible to describe it as an error or a deviation from the path one considers correct. ¶

In such a case, the dissenter is treated in matters of allegiance and disavowal (al-wala’ wa al-bara’) as one would treat sinners and transgressors: one loves them to the extent of the good they possess and hates them to the extent of the evil they possess, without the hatred and enmity reaching the level of the hatred and enmity held towards the kuffar (disbelievers), because he has not exited the fold of the Muslims by this disagreement. ¶

Sheikh Muhammad bin Abd al-Wahhab (may Allah have mercy on him) wrote in a letter sent to the prominent scholars in the Sacred City of Allah (Makkah): 'Know, may Allah grant you success, that matters upon which there is consensus (ijma') leave no room for dispute. As for matters of ijtihad (legal reasoning), it is well-known that there is no reprimand for one who exercises ijtihad in any of the matters of ijtihad.' ¶

He also stated in a letter sent to Ahmad bin Yahya, the Imam of the people of Raghabah: 'If Allah has favored you with understanding and knowledge, you will not be excused before Allah or His creation except by following the truth. If the truth is with us, it is your duty to call people to Allah and show enmity toward those who openly revile the religion of Allah and His Messenger. But if the truth is with others, or if we have some truth and some falsehood, then it is your duty to discuss it with us, advise us, and acquaint us with the truth and the expressions of the people of knowledge, perhaps Allah will bring us back to the truth through you. But if the issue is one of the disputed matters among the Hanafis and Shafi'is...' ¶

And as for the Malikis and the Hanbalis, that is another matter which does not necessitate disagreement, nor enmity between the Muslims (1). End quote. ¶

And he says in another place: (We do not investigate anyone regarding their madhhab (school of thought), nor do we object to them, unless we come across an explicit text that contradicts the school of any of the Imams; and if the issue is one that involves a religious symbol, such as the prayer Imam, we would command the Hanafi or the Maliki, for instance, to maintain tranquility (tuma'ninah) in the standing after ruku' (i'tidal) and sitting between the two prostrations, due to the clarity of the evidence for that. This is unlike the case of Imam al-Shafi'i reciting the Basmala aloud; we would not order him to recite it silently, and the difference between the two cases lies in the difference in the implications of the evidence in each)(2). End quote. ¶

Therefore, every Muslim must be mindful that disagreement in matters of branches (furu') and matters of ijtihad occurs among Muslims, but this disagreement should not lead them to division or boycotting one another. Allah the Almighty says: {And if two factions among the believers should fight, then make settlement between the two. But if one of them oppresses the other, then fight against the one that oppresses until it returns to the ordinance of Allah. And if it returns, then make settlement between them in justice and act equitably. Indeed, Allah loves the equitable. The believers are but brothers, so make settlement between your brothers and fear Allah that you may receive mercy} (3). ¶

Thus, Allah, Glory be to Him, did not sever the brotherhood between Muslims even if fighting occurs between them, which necessitates that one of them is the oppressor and the other is the oppressed (4). Nor did He sever the Islamic brotherhood between the killer and the one killed unjustly, despite the severe warning for those who kill a believer unjustly, as Allah the Almighty says: {Prescribed for you is legal retribution for those murdered - the free for the free, the slave for the slave...} ¶

And the female for the female; but if any remission is made by the brother of the slain, then grant any reasonable demand, and compensate him with handsome gratitude. (1) Thus, He called him his 'brother' despite the intensity of what was between them; therefore, matters less than that are even lighter and more deserving [of forgiveness]. Thus, it is not permissible for disagreement in issues of ijtihad (legal reasoning) to lead to enmity, hatred, internal strife, and disdain for everything the opponent holds, whether it be true or false. (2) ¶

Indeed, one of the greatest satanic conspiracies against the people of Islam is the internal discord and strife among them at all levels, and this is truly what is happening in our current era. This indicates that we have fallen into that which the Messenger of Allah (ﷺ) forbade by his saying: 'Indeed, Satan has despaired that the worshipers would worship him in the Arabian Peninsula, but [he has not despaired] of inciting conflict among them.' (3) This hadith does not mean surrendering to division and being content with it; rather, it is a warning against the danger into which we must not fall, as Allah the Almighty has commanded us to hold fast and unite upon the truth. The Almighty says: 'And hold firmly to the rope of Allah all together and do not become divided. And remember the favor of Allah upon you - when you were enemies and He brought your hearts together and you became, by His favor, brothers...' (4) ¶

Sheikh Muhammad bin Abd al-Wahhab (may Allah have mercy on him) says: 'Allah commanded unity in the religion and forbade division within it, and He explained this with a healing and sufficient explanation that the common people understand even before others, and He forbade us from being like those who divided and became sects, each faction rejoicing in what they have.' (5) ¶

Views have differed regarding the obligation of joining the Muslim community or the permissibility of remaining separate from it, leading to two opinions: - ¶

The First Opinion: The view of a group of the Sahaba (Companions) and the Tabi'un (Successors) is that joining the Muslim Jama'ah (community) is a Shari' obligation and separating from it is prohibited, because as we previously mentioned in the evidence regarding unity and the prohibition of division, there is no Islam without a Jama'ah. This is based on the saying of the Messenger of Allah (ﷺ): 'Whoever departs from obedience and separates from the Jama'ah and then dies, dies the death of Jahiliyyah (ignorance).' It is also narrated in the Hadith of the Messenger of Allah (ﷺ): 'Adhere to the Jama'ah of the Muslims and their Imam. I said: What if they have neither a Jama'ah nor an Imam? He said: Then seclude yourself from all those groups, even if you have to bite into the root of a tree until death overtakes you while you are in that state.' ¶

It is further narrated from the Messenger of Allah (ﷺ): 'I command you with five things that Allah has commanded me with: listening, obedience, Jihad, Hijrah, and the Jama'ah, for whoever separates from the Jama'ah by even a hand's span has removed the yoke of Islam from his neck.' Imam Ahmad narrated from Nu'man bin Bashir that the Messenger of Allah (ﷺ) said: 'Whoever does not thank the little does not thank the much, and whoever does not thank the people does not thank Allah. Speaking of Allah's blessing is gratitude, and abandoning it is ingratitude (kufr). The Jama'ah is a mercy, and division is a torment.' Narrated by Abu Hurairah (may Allah be pleased with him), the Prophet (ﷺ) said: 'The prayer to the prayer before it is an expiation, the Jumu'ah to the Jumu'ah before it is an expiation, and the month to the month before it is an expiation, except for three.' He said: We realized this was a new matter. Except for Shirk (associating partners) with Allah, breaking the pledge (bay'ah), and abandoning the Sunnah. We said: O Messenger of Allah, we have understood Shirk with Allah, but what is breaking the pledge and abandoning the Sunnah? He said: 'As for breaking the pledge, it is that you give your allegiance to a man and then fight him with your sword, and as for abandoning the Sunnah, it is exiting from the Jama'ah.' ¶

Umar ibn al-Khattab (may Allah be pleased with him) stated in his famous khutbah delivered at al-Jabiya: 'You must adhere to the community (al-jama'ah) and beware of division, for indeed Shaytan is with the one, and he is further away from the two.' (1) ¶

The second view: This is the position held by the Najdat sect of the Khawarij (2) and some of the Mu'tazilah (3), regarding the permissibility of division and that adherence to the jama'ah is not obligatory. This view is patently invalid according to both reason and Shariah, and it contradicts what the Muslims have unanimously agreed upon throughout their various eras. ¶

The invalidity of this view from the standpoint of reason is that unity is strength, because those who are united strengthen one another. This is why we find that even those who have no religion adhere to this and strive to achieve it among themselves. Regarding the benefit of unity, the poet says: 'Spears, when gathered, refuse to break, but when separated, they break one by one.' ¶

As for Shariah, the evidence lies in the aforementioned proofs and the statement of the Messenger (peace be upon him) in a long hadith: 'Whoever among you desires the center of Paradise, let him adhere to the jama'ah, for Shaytan is with the one, and he is further away from the two.' (5) ¶

And the hadith: 'The believer to the believer is like a structure, each part strengthening the other,' and he interlaced his fingers. (6) ¶

The obligation of adhering to the Muslim community and the benefit therein is a matter that requires no debate or discussion; it is as the poet says: 'Nothing remains sound in the faculty of understanding if the day itself requires proof.' ¶

It is incumbent upon every Muslim to work with the Islamic group in their country and environment, to participate positively with their words and deeds, and to sacrifice their wealth and life for it if the situation demands. Likewise, Islamic groups in the Muslim world must, in their entirety, form a single, cohesive body united upon the Book of Allah and the Sunnah of His Messenger (ﷺ). They must strengthen the bonds of love and affection between them and avoid division and infighting, where some tear down what others have built out of negligence, ignorance, stupidity, reprehensible envy, or hidden resentment. ¶

Disunity is the primary goal that the enemies of Islam aspire to, and they strive diligently to foster it among Muslims. The enemies did not achieve their objective against us until they sowed discord among us; they separated the Muslim Turks from the Muslim Arabs, the Muslim Kurds from their brethren of other races, and likewise the Persians, Berbers, and the rest of the races, until the Muslims became factions and tribes warring against one another. ¶

Dr. Abdullah Rashwan says: (We must unite, join hands, and cooperate in implementing what we have agreed upon, both in word and deed. We should excuse one another in matters where we differ. Agreement is complete and mandatory in the fundamentals, and there is no disagreement except in the branches (furūʿ). Let the callers (duʿāt) know that we are all striving to support the religion to the best of our ability and capacity; among us are those who err and those who are correct, and we hope from Allah that we may all be among those who are granted success.) Ibn Abbas (may Allah be pleased with them both) mentioned in his interpretation of the words of Allah Almighty: "On the day when some faces will become white and some faces will become black," that he said: (The faces of the people of Sunnah and unity will be white, and the faces of the people of division and discord will be black.) ¶

Allah has condemned division in His saying: "But they partitioned their affair among themselves into sects"—each group rejoicing in what it has. ¶

Every party rejoices in what they have (1). 'Al-Zubur' refers to books, meaning every group has compiled books which they have adopted to the exclusion of others' books, as is the case in the current era among the general public who identify with Islam. This is one of the greatest errors in the methodology of Islamic education, for it is a duty to derive truth from its original sources—the Book of Allah and the Sunnah of His Messenger ﷺ, and whatever agrees with them from the statements of scholars—and to reject falsehood and error from anyone other than the Messenger of Allah ﷺ, for he was not allowed to persist in error, as Allah protected him from slips. ¶

It is obligatory upon those who possess knowledge and the capacity for ijtihad not to be imitators of others without understanding, contemplation, and insight. Rather, they must compare evidences and opinions, and derive the middle position that conforms to the Shariah texts. They should be tolerant of those who differ with them in understanding the evidence, provided this disagreement occurs within the subsidiary issues (furu') of Shariah. As for novice students, it is better to choose for them, after the Book of Allah and the Sunnah of His Messenger ﷺ, the soundest and most accurate books, and those most distant from bigotry towards a specific school of thought (madhhab), so that we do not implant hatred and enmity in the hearts of the youth toward anyone who differs with us in matters of detail. ¶

Once beginners develop the ability to infer, analyze, and recognize evidence, they may act upon their own ijtihad and what they understand from the Shariah evidence, provided that this ijtihad or understanding does not conflict with the Shariah texts of the Quran and Sunnah. ¶

Furthermore, it is part of Shariah etiquette that when a person speaks with someone who differs with them, the conversation must be conducted with wisdom, knowledge, and justice. Justice is mandatory with everyone and upon everyone; injustice is absolutely prohibited and is not permissible under any circumstances. Allah the Almighty says: 'And do not let the hatred of a people prevent you from being just. Be just; that is nearer to righteousness' (2). ¶

And this verse was revealed concerning the Muslims because of their hatred for the disbelievers, a hatred which a Muslim is commanded to hold. How, then, is the case of one who harbors hatred toward a Muslim based on an interpretation (ta’wil), a doubt (shubha), or a whim (hawa), and harms him for it? Is he not committing a grave sin and a major offense? The Almighty says: 'And those who harm believing men and believing women for something they have not done have certainly borne upon themselves a slander and a manifest sin.' ¶

Therefore, we do not declare any claimant of Islam a disbeliever (takfir) due to any sin other than shirk, nor do we expel him from the fold of Islam for committing a major sin (kaba'ir), unless he deems permissible for himself or others the committing of what is prohibited, or deems prohibited what is permissible. ¶

The summary of this matter is that disagreement in fundamental (usuli) issues necessitates the disbelief of the one who opposes the truth, and necessitates treating him with enmity just as one treats the disbelievers. ¶

As for disagreement in subsidiary (far'i) issues based on ijtihad or an interpretation which the dissenter believes to be correct, he does not become a disbeliever on that account. In such a case, it is not appropriate to treat him with the same enmity as one treats the people of disbelief. Rather, he is to be befriended to the extent of the good he possesses and detested to the extent of the evil he possesses. It is permissible to describe one who disagrees in subsidiary issues—in cases of contradictory disagreement (khilaf al-tadad)—as being in error or distant from the truth, but he is not to be labeled a disbeliever, nor treated with the enmity reserved for disbelievers, unless this disagreement is based on personal whim and interpretation devoid of evidence. If it is characterized as such, the first duty upon the person of truth regarding the one who disagrees with him is to advise him and provide him with clear and sufficient evidence, after clarifying to him the error in what he has adopted in terms of statement, action, or belief. If he persists in his error, he is to be treated as one of the sinful and deviant (fasiq) Muslims; he is to be loved to the extent of the good he possesses and detested to the extent of the evil he possesses. ¶