Tom Facchine – The Phenomenon Of Disagreements

			Everything that Allah subhanaw taala has informed us about in the Koran is significance. And we have
to pay attention to it and pay attention to how he would like us to respond to the various things
that we experience throughout our lives, especially in our communal lives as Muslims. And one of
those things that Allah azza wa jal mentions in the Koran is the phenomenon of disagreements and
disunity. Allah subhana wa Tada says, Well, no Sharrah book ledger or the NASA OMA Tanwar ADA
Wallah, he has Luna Maka, telephony Fein in my Rahim Allah book Walidah Erica Kodaka home, Allah
azza wa jal said, and if your Lord had willed, then he could have made mankind all one community,
		

			but they will not cease to differ accepts those whom your Lord has given mercy. And for that he
created them. This just pair of eyes there are several lessons packed densely within one of them
that disagreements and difference is something that Allah subhanahu wa Tada willed, it's something
that he decreed out of his wisdom that should exist. And one of the reasons for the creation of man
with the ability to choose right from wrong or to be able to choose in general is that he will
choose a different way and they will differ wildly, that he can hold up a home one of the meanings
that for that difference that they actually were created. The second meaning is that Allah subhanaw
		

			taala indicates implied in this verse, that disunity should be avoided, disunity should be avoided
because ALLAH SubhanA wa Tada pairs here, the affliction of this unity as opposed to Allah's mercy.
He says, this is going to happen disunity and disagreement is going to happen except for the one for
whom Allah subhanaw taala grants merci. Allah azza wa jal gives us in our life, he allows
disagreement and disunity to happen to test us Leah Balu Acoma, Yoko Maxon, or Angela to see which
of us is best indeed, and to test us how we're going to respond. But one of the interesting things
as we said is that Allah subhanaw taala sets our expectations, nobody who reads the Koran should
		

			have any sort of false expectation or utopian ideal that we would live in a Muslim community or in
the world in general, without having disagreements. We can also see this from the Sunnah of the
Prophet sallallahu alayhi wa sallam, he made dua for many things. And as we know, we're supposed to
pay very close attention to the things that the Prophet sallallahu alayhi wa sallam asked for,
because the things that he asked for are actually lessons for us for what to ask for and what is
good to ask for. So the Prophet sallallahu alayhi wa sallam one day he made up in a special message
that's called Masjid le Jabba. It's in Medina and Allah azza wa jal granted some of the things that
		

			he asked for, but didn't grant all of them. He asked for four things. And three of those things
Allah said, Yes, you can have it and one of those things Allah said, No, I will not give that to
you. What was that one thing that the Prophet sallallahu alayhi wa sallam asked for? That is an
indication that is a good thing, but that Allah subhanaw taala said, No, it was unity. It was that
the Muslims would stay together unify that they would not break ranks that they would not fall into
in fighting and fighting each other. It's good, because the Prophet sallallahu alayhi wa sallam
asked for it. However, we know that Allah subhanaw taala denied it. There is another Hadith of the
		

			Prophet sallallahu alayhi wa sallam and if you want to understand the actions of the Khalifa Earth
man, when he had people that were pounding down his door, and he had a little bait as his
bodyguards, Al Hassan Al Hussein, and he refused to let them lift a finger to defend himself as he
was soon to be slaughtered while he was reading the Quran, why didn't he do anything? Why didn't he
speak up? Why didn't he use his bodyguards or the force that he had? Because he knew this Hadith
from the prophets of Allah while he was that he said it salatu salam wants the sword is unsheath
amongst my own mob, it will never be put back in a chief until the day of judgments, meaning that
		

			once bloodshed starts to happen, once fighting and warfare starts to happen in between Muslims, it
will be continuous until the day of judgment. So we have to pay attention. Allah tells us about this
disunity. He warns us about this disunity. We have to understand this disunity if we want to avoid
it.
		

			As much as possible, and if we want to make sure that we understand exactly what Allah subhanaw
taala is talking about is every single disagreement in the masjid, this disunity that Allah subhanaw
taala is talking about, if you raise your hands differently in the Salah, or if you put your finger
in a different way and the prayer is that the type of disunity that Allah azza wa jal is talking
about in the Quran, or the Prophet Muhammad sallallahu alayhi wa sallam was talking about insha
Allah by the end of this clip, but you will see what are the causes of disunity? How does this
disunity happened to us as an ummah, the scope the scholars the alignment, they identified two
		

			primary reasons why how could a Muslim possibly bear arms against another Muslim? How could they
fight against one another one of them is lblv transgression going beyond the limits? Allah subhana
data tells us and sort of treasurer odds are in Ba if attorney minimum opinion are called Tatsu for
also Robaina Houma for him backlots F document, opera, for call to let he typically had to defeat
ILA and Rila he says that if it happens, which indicates that it is a possibility, it can happen
that two groups of believers smoked meat in, fights one another, then make peace between them. That
is what we're supposed to do.
		

			And if one of them transgresses against the other this is where we get the lesson from anybody. If
one of them transgressors. One of them is the aggressor, one of them is in the wrong than our duty
is then to fight. The one who is transgressing the one who is an oppressor like the Prophet Muhammad
sallallahu alayhi wa sallam said to his companions, when they were gathered around him, help your
brother oppressor and oppressed and the Companions, they were confused. They said, Wait a minute,
it's very, very obvious how you can help your Muslim who is oppressed. How are we supposed to help
our Muslim who is an oppressor and the Prophet sallallahu alayhi wa sallam responded and he said you
		

			prevent him from oppressing others. So how are we supposed to respond to this situation? We have
Muslims who are violating other Muslims, right? So Allah subhanaw taala mentions he says First, we
are peacemakers. That is our intention. Our whole goal is to make peace between people and
occasionally that means that we have to show force in order to stop someone's oppression. But at the
end of the day, and at the end of the day, the thing that we rely on most of all is tequila is fear
of Allah subhanaw taala awareness of Allah subhanaw taala Allah azza wa jal closes out that section
of the crime scene in MENA Aqua Trakula. The believers are only brothers, they're only brothers with
		

			each other. They're nothing else. They're not enemy. They're not Crips and Bloods. They're not red
versus blue. They're not this coast versus that coaster. This gang versus this gang in about a
moment on fo the believers are only brothers foot sokola La La couture Hammond. So fear Allah,
hopefully you will have mercy given upon you. That's the first cause transgression that leads to
disunity that leads to fighting that leads to bloodshed among the OMA, what's the second cause? The
second cause is ignorance. It's ignorance. You don't know any better. You don't know Islam, you
don't know your deen. And so either what's going to happen when you don't know your deen is you're
		

			going to either be too strict. Meaning that any little thing that you see that's different from what
you do is haram. Any little thing that's different from what you do is this unity is better isn't
the fire or you're going to be too lacks, you're not going to be strict enough. Muslims believe, or
they refuse to believe in the Hadith, that's fine. Or they refuse to believe in the edge mouth.
Okay, no problem without any sort of rules or limits. These are two extremes. If you don't know your
deen, you will fall into one of them. And so what happens is sometimes usually, usually what we see
these days is that people err on the side of being too strict. They don't understand the deen. And
		

			so they see something that's different from what they're looking at, or what they're used to, or the
Islam that they learned in their village. And you say That's not Islam? Because that's not the Islam
that I know. That's not the Islam that I grew up with. When in fact, the deen is a little bit more
wide than what you're aware of. And this was the practice of the scholars. This was a practice of
the son of a Saudi, the righteous predecessors. You know that Mr. Muhammad Rahim Allah, the founder
of the fifth school, the Han believes he was of the personal opinion that you do not recite the
Bismillah. When you recite for Surah Fatiha at least you don't recite it out loud. You recite it
		

			silently. While Shafi Imam Shafi was the opposite opinion he said no, you have to recite it out
loud.
		

			Imam athma was the student of Imam Shafi. And so Imam Ahmed whenever he was traveling in the Muslim
lands, and he was going through a place that was mostly populated by people who followed him on the
Shafi he would recite the vestment
		

			And the prayer, even though that wasn't his opinion, because he understood that this diversity was
acceptable, that this was not the disunity that Allah azza wa jal was blaming in the Koran. This was
not the disunity that the prophets of Allah Allah he was setting them was warning us about.
		

			So we have here we have here a few different examples. And I'm going to break it down into different
categories. How can you know what type of disagreement actually literally reaches the level of
disunity that Allah azza wa jal blames that the Prophet salAllahu alayhi wasallam warned us about to
stay away from
		

			there are three types we'll go over today. The first type of differences that occur are differences
that aren't even really disagreements in the first place. Yes, not even really disagreements, these
is variety.
		

			This is an example of rights and more rights, of even priorities. I'll give you an example when you
stand to pray. You say Allahu Akbar, and then you have an opening DO I DO I list if Taff
		

			there are many narrations from the Prophet sallallahu alayhi wa sallam,
		

			there is a difference as to which is better, which one you should use more, but there's no debate.
There's no discussion that they're all from the Prophet sallallahu alayhi wasallam. And you can
choose any one that you like, and that the scholars when they used to recite and make dua, they
wouldn't switch it up, so that it wouldn't become mechanical, so that wouldn't become automatic.
This is just variety. And variety enriches our lives. Similarly, we have the Keto atom, the core and
the afro. Most of us now have sun awesome, and maybe we don't even realize that we recite have some
awesome versus falloon versus even cathedra versus some of the Moroccan brothers understand they
		

			know what these are different resonant modes of recitation, they all come from Allah subhanaw taala
and the Prophet salallahu alayhi wasalam taught all of them.
		

			This is not even a disagreements. This is simply variety. And it's variety that Allah subhanaw taala
gave us as a mercy example, he recite Surat Al Fatiha Maliki Yomi deen or Maliki Yama Deen. Both of
them are correct. Both of them are revealed from Allah subhanaw taala. Both of them were recited by
the Prophet sallallahu alayhi wa sallam and preserved Mottola, Tehran completely with so many chains
of transmission that it's impeachable. You can't even doubt it for a second. This is variety that
Allah subhanaw taala willed similarly, when it comes to a Muslim community, not everybody can do the
same thing. Allah subhanaw taala says at the end of Surah, Toba, a group of you have to be
		

			responsible. Even in the time of jihad, people are fighting that Muslims are under threat. Don't
everybody go out to fight a small group of you go study the deen. We have to differentiate, we have
to specialize. We have to cover everything together. So if somebody is into finance, and someone is
into medicine, and someone is into politics, and someone is into activism, this is all good. Nobody
can come and say that there's only one way to be a Muslim. This is the variety and diversity that
Allah subhanaw taala wills and is even pleased with. That's category number one.
		

			Category number two, are disagreements that are yes, they're actually disagreements, but they are
valid disagreements, they are impossible to settle. And the proof that they are impossible to settle
is that most of them go back to the time of the companions Rhodiola who aren't home, that the
companions of the Prophet sallallahu alayhi wa sallam had some differences between them into how to
interpret the Quran and Sunnah. Or what was the best thing to do in a certain situation? This has
nothing there is no the more correct opinion, there is no Asahi or a sa or a Raji. No, these are
disagreements that existed from the time of the companions. And if the roadmap did not solve them,
		

			then in 1445, in 2023, we're not going to solve them either. They are excellent, they are here to
stay. These are acceptable disagreements. All of the scholars this is some people get it twisted.
They think that Abu Hanifa came and just pulled something out of his pocket. This is my personal
opinion. He was using the Quran and the Sunnah, and the love of Arabiya and share and all of the
different tools that everybody else was using. Just because he came to a different conclusion
doesn't mean that he was wrong. I'll give you a small example. Allah subhanaw taala in the Quran, in
Surah, Nisa, and sort of Mati that he tells us how to make although Okay, one of the pieces of the
		

			iron
		

			Biru SQL follows POUND DOLLAR sense and wipe over your head is one sir who borrows SQL
		

			the single letter but be pro SQL
		

			There are four opinions as to how to interpret this letter. Just one letter of the Quran. Imam Ahmed
Rahim Allah, he said that it means you have to wipe the entire head and will those and Imam Abu
Hanifa he said two thirds of the head you don't have to do all of it. And even ematic he said 1/3 of
the head, and Ema Shafi Rahim Allah He said, even if you hit three hairs of your head, then that's
enough. Every single one of these scholars, top scholars, impeccable unimpeachable. When it comes to
their trustworthiness. They weren't making things up. This wasn't their opinion, they were
interpreting the Quran and the Sunnah, using the Koran using the Hadith and using the Arabic
		

			language. This is valid killer. This is valid disagreements, and this disagreement is part of our
ummah. This disagreement is part of our ummah. And it is something that we should be happy about,
and something that we should be proud about. Because when you exist as an ummah, for almost 1500
years, you'll be surprised. Sometimes you're going to need that difference of opinion, or that
variety between the automap.
		

			In a certain situation, Allah subhanaw taala allows these gray areas to exist out of His mercy. And
the old amount of the past knew this and understood this going back to Mr. Muhammad, sometimes
people would approach him for a religious opinion on an issue. And he knew that his particular
opinion was very strict. And so even though he thought he was right, he would send the question or
to somebody else, who had a less strict opinion. That is how the other man understood the valid
differences between them. So that is the second type of difference, the disagreements, the valid
disagreements between the map
		

			and the third and final category that we will talk about today, are those disagreements which are
not valid. Those disagreements that are inexcusable, those disagreements that conflict with
everything that is agreed upon in Islam are things that are beyond the question. The Prophet
sallallahu alayhi wa sallam is the final messenger of Allah. If somebody comes and says that there's
a messenger after him, this is outside of Islam, that contradicts the Quran and the Sunnah. And the
age map. That is something that is we cannot tolerate that. You can have this belief, but you can't
call yourself a Muslim with this belief. I'm sorry, you have a different Dean. The idea that I know
		

			social media and a certain part of the world, there's someone claiming to be the method. And this
individual doesn't even pray to five times a day. The idea that the Matthew will not pray five times
a day, that prayer five times a day is something that is agreed upon, in the Quran, and the Sunnah,
and by the consensus of all other scholars, somebody who disagreed maybe you don't make all five,
that's a different issue. But to say that no, really, it really reality. We don't have to that's
different, that's dangerous, that is outside of Islam, that contradicts everything that Islam is
about something that is completely agreed upon. This type of disagreements is not valid, and is not
		

			welcome. We have people pushing things on our children in schools,
		

			the gender ideology, the sexuality ideology, and there are those unfortunately, who ascribed
themselves to Islam who are trying to reinterpret the texts and say that this is okay. That little
thought as salam was sent against his people because they were inhospitable, not because of their,
their deviance. This is outside of the slang. This type of disagreement is not acceptable. to
conflate the idea of intersex or hermaphrodites with trans individuals, people who are changing
their genders and having surgeries and things like this. This is not an acceptable difference of
opinion. You've introduced something new in the dean, you've contradicted everything that the Dean
		

			has said the Quran and the Sunnah, and H Ma. And that thing that you believe in, it's outside of
Islam, and it contradicts Islam. This is what we have to push back against. A lot of us in our zeal
in our good intentions were up in the masjid. And we're pointing out little differences that have
been going on for 1400 years that are perfectly acceptable and forgetting that this is what we unite
on. And that's what we unite against priorities, nuance, differentiation, you have to understand the
difference. You have to understand the difference between something that is a fine agreeable
disagreement, a valid disagreement, and something that is far, far, far away from our deen the self
		

			new best. That's why the prophets of Allah leave us and he said that the best generation is my
generation, meaning his generation Ali salatu salam, and then after that, the generation after him,
and then after that, the generation after his and then he stopped, meaning that the interpretations
of the scholars and the companions and their students and their students are authoritative, we can
come in here now and
		

			Only 23 and bring something new out of our pocket. I understand something that Qur'an that nobody
ever understood before. I see something nobody knew before Masha Allah, Masha Allah, it's impossible
not to say that we cannot apply the deen in novel ways to new situations. That's not what I'm
saying. But I'm saying when it comes to these issues that are settled and set issues that have been
discussed for 1400 years, then you're not going to reinvent the wheel. So when we look about what it
is that we are to unite on, what's the blame, where the disunity that Allah subhanaw taala describes
what's the blame, where the disunity that the Prophet salallahu alayhi salam warned us against? It's
		

			this last type of disagreements. It's not the disagreements between them.
		

			Between the fifth schools, it's not the little disagreements about where you place your hands and
what you do here and there. No, it's the big disagreements, the disagreements that violates the
consensus of the scholars that violate the agreed upon sunnah of the Prophet sallallahu alayhi wa
sallam, and that violate the clear words of ALLAH SubhanA wa, tada.
		

			That leaves one last question. Should somebody violate these things? Third category? Unacceptable
differences? Can we do anything with them? What's their status? Can we unite with them for anything?
Can we work together with them for anything?
		

			And in this particular situation, then you are allowed to engage with them on a cost benefit
analysis, just like we do with the non Muslims, we have a backpack giveaway downtown.
		

			It's a great events hamdulillah we've been doing it for years. It's good data, it's good exposure.
Is this something that we stop and say? Well, no, we can't give out backpacks because they're Akufo.
		

			That logic does not work. We can work with them on things that have a greater muscle, or a common
good at the same with people, even people who disagree with something that is fundamental to our
faith. Somebody who claims there's a prophet after the Prophet Mohammed Salah is okay, they want to
come to the backpack giveaway, okay?
		

			That's a type of coordination and cooperation that we can tolerate.
		

			So we have to be discerning, and we have to realize that there are things that we must unite upon,
and the things that we can't unite upon that it's going to it does not prevent us from every type of
working together and collaboration and the evidence for this is that the Prophet Mohammed salah, so
when he came to Medina, he had people that wanted to kill him. He had the hypocrites, he had the
Jews, and yet how did he react with them? The first thing that he did so the Allahu alayhi wa sallam
was he made the Constitution or the compact, the agreement, whatever you want to call it, with the
Jews of Medina, agreeing towards agreeing to come together to defend the Medina, if anybody outside
		

			should attack it.
		

			We also have the example of Ali Radi Allahu Anhu. The people who assassinated Earth Matt, Radi
Allahu Allah.
		

			There were people who infiltrated his ranks and showed up in his army and even what a sense a
certain positions in the far reaching provinces and Ali by the Allahu Anhu knew that there was a
greater Masada that there was a greater harm in trying to bring them to justice, then to tolerate
them for a short time, while otalgia Arlen as politically harder was Telford hola hola welcome
Marissa the Muslim Minami colada first up Pharaoh who in the whole of a full Rahim.
		

			Alhamdulillah Allah if Cerny was shook Allahu Allah toffee after he went in and he was shot on La
ilaha illallah wa Aktueller shut out of the militia and he was shadow and and maybe an hour so he
did and Mohammed Abdullah Hora su at the road when he saw Allahu alayhi wa early he was happy what
Kobani was suddenly Muslim and cathedral.
		

			One final example of how this looks like we're talking about unity but you're gonna see on the right
things, tolerance of diversity within the OMA but tolerance up to a point, being balanced and
needing to understand the deen and needed to understand our priorities. When Mariah and i Lee Radi
Allahu Anhu Omar fighting. They were at war with each other.
		

			One of the governors of the Roman Empire sent a letter to Maria,
		

			who said
		

			if you join with us, meaning you turn your back on the Muslims, and you ally with us, the Christians
I will come and deliver Ali's head to you on a plates
		

			that's what he said. How did more out we respond. Well the loved one
		

			Did he say this is what I've been waiting for? This is a chance to advance my career. This is my
chance to get back at my enemy.
		

			Ma we wrote back a very harsh and stern letter and he said, Oh, person who Allah's Anger is upon.
		

			Rather, when me and Ali settle this I will take you and I will bring your head and give it directly
to avi
		

			despite the fact that they had disagreements, despite the fact that even some of those disagreements
occasionally reached the level of warfare and killing and bloodshed, they still knew that the most
important thing was the unity of the Muslims was the ranks of the Muslims being united being
together if we do not support ourselves, who is going to support us? If we do not hold each other
up? Who is going to hold us up? And Allah is bound to other sets.
		

			One of the in a capital battle from Olli Oh God,
		

			those who deny Allah subhanaw taala they are allies of one another. In let's follow, checking
Pfitzner to fill out they will Hassan Kabir if you don't do the same. Meaning if you do not come
together like they come together, then there will be fitna on Earth and great corruption. We ask
Allah Subhana Allah to show us the truth and to unite our acts