Adab al-Ikhtilāf fī Masāʾil al-ʿIlm wa ad-Dīn
Book title: Adab al-Ikhtilāf fī Masāʾil al-ʿIlm wa ad-Dīn
Author: Shaykh Muḥammad ʿAwwāmah (May Allāh preserve him)
Publishers: Dār al-Yusr & Dār al-Minhāj
Division of differences
The author of this book, Shaykh Muḥammad ʿAwwāmah explains that differences of opinion can be divided into three categories:
- Differences in religion (the core principles of ʿaqīdah which are decisive and clear-cut
- Differences in secondary matters of ʿaqīdah
- Differences in matters of fiqh
Therefore, matters pertaining to the unseen such as believing in the angels, prophets, books, and the Day of Judgement, are such matters in which differences are not permitted.
On the other hand, there are certain branches of faith that allow differences, such as whether the Prophet (ṣal Allāhu ʿalayhī wa-sallam) saw Allāh Taʿālā on the night of miʿrāj. Ibn ʿAbbās (radhī Allāhu ʿanh) has accepted that the Prophet (ṣal Allāhu ʿalayhī wa-sallam) has indeed seen Allāh Ta’ālā and Sayyidah ʿĀʾishah has rejected it.
Another example of a faith matter that tolerates differences that the author mentioned was whether one can see Allāh Taʿālā in Jannah or not. The main evidence given for the former opinion is the verse: {[Some] faces, that Day, will be radiant, Looking at their Lord.} (Qurʾān 75:22-23) whilst another verse is given as the evidence for the latter opinion, which is: {No vision can take Him in, but He takes in all vision. He is the All Subtle, the All Aware.} (Qurʾān 6:103)
Ruling on the rejector
The author further elaborates that if a sect rejects any of the main principles of faith such as belief pertaining to Allāh Taʿālā Himself, His final Prophet Muhammad (ṣal Allāhu ʿalayhī wa-sallam), His prophets and messengers, His books, His angels, His books, Day of Judgement, good and bad qadr; then such a person will leave the fold of Islām, in other words, he will be labelled a kāfir.
If a sect believes in the principles of Islām but differs in its interpretation, such as the Jabariyyah for example who believe in qadr but have an understanding contrary to Ahl as-Sunnah, then such groups are considered mubtadiʿ (heretics) and muḍill (astray). Notice how the author did not say that they will be labelled as kāfir here because they still do believe in the core principles of Islām. There is a fine line in this that many ignore.
Tolerable differences
If a sect differs in the branches of aqīdah which are not clear (muḥkam/qatʿī) and have room for interpretations because different statements have been made by the Ṣaḥābah (raḍī Allāhu ʿanhum) themselves, or due to the Arabic meanings of the words etc., then such differences are tolerable. Differences such as what the ambiguous verses mean such as the verses of istawā ʿala al-ʿarsh or whether the asmāʾ and ṣifāt of Allāh Taʾālā should be dealt with ithbāt wa tafwīḍ (establishment and transcendence) or tanzīh wa tafwīḍ (transcendence and consignment), as long as it does not lead to tajsīm (anthropomorphism) or taʿṭīl (denial).
If the opinions are based on pieces of evidence from the salaf and reputable scholars, then such differences in secondary matters of aqīdah should be tolerated, and rushing to making takfīr or labelling someone bidʿati/deviant is not a scholarly approach. There is a widespread statement that goes: “We do not differ in aqīdah! We differ in fiqh! And if you differ with us in aqīdah, then you are a deviant!” Sincere students of knowledge should understand that although the above statement is true, there is a small exception that secondary matters of aqīdah which have no definite answer, and different statements have been made by the salaf, then neither sect should be labelled as kāfir.
Differences of opinion is a mercy
ʿUmar ibn Abd al-ʿAzīz (raḥimahullāh) said: “I would have not liked it if the companions of the Prophet (ṣal Allāhu ʿalayhī wa-sallam) did not differ, because if there had been one statement, the people would have been in distress (due to restriction). The Companions are scholars who are followed. Therefore, if a person were to take one of their opinions, it would have been in his ability.”
ʿAwn ibn Abdillāh said: “…if they had agreed on something and a person left it, it would have been as if he left the sunnah. Since the Companions differed, when someone takes any of their opinion, he has taken the sunnah.”
Shaykh ʿAwwāmah comments: So where are the bashers who think that the sunnah is only that which they are upon and have understood and that whoever is against them, he is upon bidʿah and deviance?!
When the word “ikhtilāf” (differences) would be mentioned before Ṭalḥah ibn al-Juhanī the tābiʿī, he would say: “Do not say ikhtilāf, say ease (saʿah).”
We learn from this that it is wrong to say there is only one correct opinion in fiqhi (juridical) matters because each jurist bases his opinion on a ḥadīth or statement of a Companion. Therefore, if the scholars you take from have said this is the correct opinion, it does not mean that everyone else is wrong, because you may follow that scholar, and someone else may follow another scholar, and you have no evidence to say that your scholar is any more authoritative than someone else’s.
And Allāh knows best
Hadithiyya 