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