> Benefits of "Difference of Opinion"

[Raied]

Asalamo Alaikum.
I have always had something against this "Difference of Opinion" thing.
I would love it if some can back this up with some good proof..to make me understand this concept.
I personally think that..this concept only causes more...confusion against muslims, and seperates them.
Becuase some might beleive this opinion while other might believe another one. and then a fight happens amongst then.
But inshshAllah i would love it, for someone to clear this issue.

-Student of Knowledge - Raied Siddiqui

[salman]

Wa'alaykum As-Salam bro

this one is going to be a long one, so happy reading bro, insha'Allah.

With The Name Of Allah, Ar-Rahman (The Bestower Of Mercy), Ar-Raheem (The Most Merciful), I start writing; Seeking His Help and His Blessings. Praise to be Allah (God), the Lord of the worlds, Who rose above the heavens over His throne in a manner that suits His Glory and Majesty. I testify there is none worthy of worship except Allah Subhanahu Wa Ta'ala and Muhammad ibn Abdullah (Peace and blessings be upon him), the best of mankind, is His last and final messenger.

Allah Ta'ala says in the Qur'an: "If ye differ in anything among yourselves, refer it to Allah and His Messenger if ye do believe in Allah and the Last Day: that is best, and most suitable for final determination" [Surah An-Nisa, 4, ayah 59]

The ayah clearly tells us that due to our human nature and lack of complete knowledge, we will differ in matters and whatever the case is, we should return back to Allah and the Messenger of Allah , meaning Qur'an and sahih Sunnah. Difference of opinions existed even among the sahabs, the tabi'oun, the taba tab'ioun and the great scholars (May Allah be pleased with them all) due to various reasons; however, they did not limit themselves to one source like we have now days (making taqleed of one Imam wajib upon everyone who can't be mujtahid).

Differences among shabas could have occurred due their ijtihad or different interpretations of a hadith or someone heard a hadith but other did not and same goes for the scholars who came after them. The most important thing is that we should have the same aqeedah as that of the salafs.

We should acknowledge the difference of opinions and take that which is stronger and supported by Islamic text. We shouldn't limit ourselves to one Imam/scholar. We shouldn't use the differences to call each other kafirs or label each other or fight and spread fitnah; however, we shouldn't sit back and relax when we know the other person is completely against what the Qur'an and Shahih Sunnah tell us. We should advice and refute each other in a manner which is prescribed in Islam.

I'm no body, so you don't have to listen to me; let's hear from Shaykh:

Question: What is the difference between Ahli Sunnah Wal Jammah & other mazhab[ shafeei, Maliki, etc? and can a girl from Ahli Sunnah Wal Jammah marry a man without mazhab?.

Answer: Praise be to Allah.

Ahl al-Sunnah wa'l-Jamaa'ah are not to be regarded as opposition to the Maalikis, Shaafa'is, Hanbalis and the like, rather they are opposed to the followers of innovated and misguided beliefs and ways such as the Ash'aris, Mu'tazilis, Murji'is, Sufis and so on. The Hanafis, Maalikis, Shaafa'is and Hanbalis are schools of fiqh, whose imams are among Ahl al-Sunnah wa'l-Jamaa'ah, and indeed are among the leaders of Ahl al-Sunnah wa'l-Jamaa'ah. But unfortunately the followers of most of those madhhabs and schools of fiqh have begun to follow the people of innovation and misguidance in their beliefs, so many of the Shaafa'is and Maalikis have become Ash'aris, and many of the Hanafis have become Maatireedis. But with regard to 'aqeedah, the Hanbalis – apart from a very few – have been spared the change to something other than the 'aqeedah of Ahl al-Sunnah wa'l-Jamaa'ah.

The basic principle concerning the Muslim is that he adheres to the Qur'an and Sunnah according to the understanding of the companions of the Prophet (peace and blessings of Allah be upon him) and those who followed them in guidance. As for following one of these four madhhabs or any other, that is not obligatory or recommended, and the Muslim does not have to adhere to any one of them in particular. Rather the one who adheres to a particular madhhab in every issue is being a partisan who is guilty of blind following. End quote.

Hal al-Muslim mulzim bi Ittibaa' Madhhab mu'ayyin min al-Madhhab al-Arba'ah? By al-Ma'soomi, p. 38.

There is nothing wrong with following the four schools of fiqh if a Muslim does not have sufficient knowledge to enable him to derive rulings from the Qur'an and Sunnah himself, but if it becomes clear to him that the correct view is other than that of his madhhab, then he must follow the correct view and not his madhhab.

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: In the Qur'an, Allah condemns the one who turns away from following the Messengers and follows instead the religion invented by his forefathers. This is imitation (taqleed) which is forbidden by Allah and His Messenger, i.e., following someone other than the Messenger in matters that go against the Messenger. This is haraam for everyone according to the consensus of the Muslims, for there is no obedience to any created being if it involves disobedience towards the Creator. Obedience to the Messenger is obligatory for every one, elite and common folk alike, at all times and in all places, both inwardly and outwardly, and in all situations… Allah has enjoined obedience to the Messenger upon all people, in approximately forty places in the Qur'an.

It is permissible for one who is unable to derive rulings to follow a scholar, according to the majority of scholars… the kind of imitation or following that is forbidden by the texts and according to scholarly consensus is that which goes against the words of Allah and His Messenger. end quote.

Majmoo' al-Fataawa, 19/260-266

The followers of the salaf are those who adhere to the Qur'an and Sunnah in their beliefs, fiqh and conduct and do not go against what is proven in the Qur'an and Sunnah and what is agreed upon by the salaf of this ummah.

Shaykh Saalih al-Fawzaan (may Allah preserve him) said: What is meant by the salafi madhhab is the way of the salaf (early generations) of this ummah, namely the Sahaabah, Taabi'een and prominent imams with regard to issues of 'aqeedah, sound method, sincere faith and adherence to the beliefs, laws, etiquette and conduct of Islam, unlike the innovators, deviants and those who are confused.

Among the most prominent of those who advocated the madhhab or way of the salaf were the four imams, Shaykh al-Islam Ibn Taymiyah and his students, Shaykh Muhammad ibn 'Abd al-Wahhaab and his students, and other reformers and renewers; there is no era when there was not someone who is establishing evidence for the right way.

There is nothing wrong with calling them Ahl al-Sunnah wa'l-Jamaa'ah, so as to differentiate between them and the followers of deviant groups. This is not praising oneself, rather it is distinguishing between the people of truth and the people of falsehood. End quote.

Al-Muntaqa min Fataawa al-Shaykh al-Fawzaan, 1/question no. 206.

Based on this, if a man whose religious commitment and character are good proposes marriage to a Muslim woman, then she should accept him even if he does not belong to one of these madhhabs, but if the one who proposes to her is a member of one of the misguided and deviant groups, then she should not accept him.

And Allah knows best.

Source: The difference between different ideological groups and the fiqhi madhhabs and can she marry an innovator?

Further reading on saved group
Who are the saved group?
Characteristics of the saved group

Question: Which of the four Madhhabs is most correct? people believ 4 imam my confusion is which one is right path and about (Jamat-al-muslimeen)

Answer: Praise be to Allah.

Allah has made our worship based on His Book and the Sunnah of His Messenger (peace and blessings of Allah be upon him). The right way is to understand the texts of sharee'ah as they were understood by the Companions of the Prophet (peace and blessings of Allah be upon him) and their followers among the scholars who are qualified and prominent mujtahids. This includes the imaams whose sincerity, fairness and leadership in religion, knowledge, virtue, goodness and righteousness is a matter of record. The four imaams and founders of the schools of Islamic fiqh (Imaam Abu Haneefah, Imaam Maalik, Imaam al-Shaafa'i and Imaam Ahmad) – may Allah have mercy on them all – all followed the texts of the Sharee'ah and their efforts were all focused on teaching and spreading sound Islamic knowledge. All of them were on the right path, and all were devoted followers of the Prophet (peace and blessings of Allah be upon him). If mistakes happened, then the Sahaabah made mistakes too. The things to be followed in Sharee'ah are those for which evidence (daleel) is established. In some cases, some scholars may not have known of daleel whilst others did, but this does not mean that their knowledge and ability is to be discredited. All of them were seeking to find and propagate the truth. If a person wants to follow one of the Imaams and adopt his madhhab, then he should follow him in matters for which there is clear, sound daleel, for this is what is required in Islam, but he should not develop partisan or sectarian feelings towards anybody. It is not permissible for the Muslim to believe that he has to follow anybody in all that he says except the Prophet (peace and blessings of Allah be upon him).

The person who is suitably qualified can examine what the scholars said and see what is supported by sound daleel. The "rank and file" Muslim who does not know how to examine the evidence and weigh it up should follow a scholar whose religious commitment and knowledge he trusts, and act according to his fatwas. And Allah knows best.

Source: Which of the four Madhhabs is most correct?

More on this

If it is said: If the four madhhabs are based on the Qur'an and Sunnah, why do we find differences of opinion between them on matters of fiqh?

The answer is: Each imam issued fatwas on the basis of the evidence that reached him. A hadeeth may have reached Imam Maalik on the basis of which he issued fatwas, that did not reach Abu Haneefah, so he issued fatwas stating something different, and vice versa. Similarly a hadeeth may have reached Abu Haneefah with a saheeh isnaad so he issued fatwas on that basis, and the same hadeeth may have reached Imam al-Shaafa'i with a different isnaad that was da'eef (weak), so he did not issue fatwas based on it, or he may have issued a fatwa saying something that went against the hadeeth based on the conclusion he reached. This is why differences arose among the scholars, but ultimately the point of reference is the Qur'an and Sunnah.

In fact, Imam Abu Haneefah and other imams followed the texts of the Qur'an and Sunnah, even if some of their fatwas were not based on that, the reason being that all four imams stated that if a hadeeth was saheeh, then that was their madhhab, that is what they followed, on what they based their fatwas and from what they derived their evidence.

Imam Abu Haneefah said: "If the hadeeth is saheeh then that is my madhhab." And he said: "It is not permissible for anyone to follow what we say if they do not know where we got it from." According to another report he said: "It is haraam for the one who does not know my evidence to issue a fatwa based on my words." And according to another report he added: "We are human, we may say something today and retract it tomorrow." And he said: "If I say something that goes against the Book of Allah or the report of the Messenger (peace and blessings of Allah be upon him), then ignore what I say."

Imam Maalik (may Allah have mercy on him) said: "I am only human, sometimes I make mistakes and sometimes I get things right. Look at my opinion and whatever is in accordance with the Qur'an and Sunnah, take it, and whatever is not in accordance with the Qur'an and Sunnah, ignore it." And he said: "There is no one after the Prophet (peace and blessings of Allah be upon him) whose words cannot be taken or left, apart from the Prophet (peace and blessings of Allah be upon him)."

Imam al-Shaafa'i (may Allah have mercy on him) said: "There is no one who will not be unaware of some of the Sunnah of the Messenger of Allah (peace and blessings of Allah be upon him). Whatever I say or whatever guidelines I establish, if there is a report from the Messenger of Allah (peace and blessings of Allah be upon him) which is different to what I said, then what matters is what the Messenger of Allah (peace and blessings of Allah be upon him) said, and that is my opinion."

Imam Ahmad said: "Do not follow me blindly and do not follow Maalik or al-Shaafa'i or al-Awzaa'i or al-Thawri blindly. Learn from where they learned." And he said: "The opinion of al-Awzaa'i and the opinion of Maalik and the opinion of Abu Haneefah are all mere conjecture and it is all the same to me. Rather evidence is to be found in the reports – i.e., in the shar'i evidence."

This is a brief look at Imam Abu Haneefah (may Allah have mercy on him) and his madhhab. In conclusion, the Muslim cannot but acknowledge the status and position of these imams, but that should not lead us to give precedence to their views over the Book of Allah and the saheeh reports from the Messenger of Allah (peace and blessings of Allah be upon him), because in principle we should follow the Qur'an and Sunnah and not the opinions of men; any man's opinion may be taken or left, except the Messenger of Allah (peace and blessings of Allah be upon him),as Imam Maalik (may Allah have mercy on him) said.

Source: Brief overview of the madhhab of Imam Abu Haneefah

Further reading:
Ruling on belonging to Islamic groups
What should I say if I am asked about my madhhab?
Does a madhhab take priority over a hadeeth? (in the case of a muqalid-blind follower-he must always adhere to the opinion of Imam even if it goes against the Sahih Sunnah)
Which madhhab is the most correct?

[salman]

As-Salamu 'Alykum

I came across this one today and insha'Allah it will be beneficial. Shaykh ul-Islam Ibn Taymiyyah (May Allah have mercy on him) explains the principle Concerning Unity and Splitting:

Allah said,

"those who were given the Scriptures did not differ except out of mutual jealousy and hatred (bagyan) after knowledge had come to them."

Informing that their differing arose after the coming of knowledge that made clear to them as to what they should steer clear of – for indeed Allah does not let a people become misguided after He guided them except after telling them what they should steer clear of. And informing that they differed only due to the reason of mutual jealousy and hatred. Al-Bagy means to exceed the proper bounds as was indicated by ibn Umar (in his commentary to the verse): 'arrogance and jealousy' – this arising due to differing ijtihaads that were not based upon knowledge. What is not meant by al-Bagy is the permissible difference that arises between the scholars for al-Bagy is either the neglect or omission of the truth, or exceeding the proper bounds. Exceeding the proper bounds either by leaving an obligatory action or by performing a forbidden action and it is known that splitting and disunity is the outcome of this.

An example of this lies in what He said about the People of the Book,

"and from those who call themselves Christians, We took their covenant but they abandoned (or forgot) a portion of the Message that was sent to them. So we planted enmity and hatred till the Day of Resurrection." (5:14)

So He informed us that in their forgetting/abandoning a portion of the Message – meaning leaving a portion of that which they were commanded with – lay the reason for their enmity and hatred.

This is what is occurring amongst the adherents of our religion and it can be found amongst the various parties that differ with regards to their principles and many subsidiary matters – found amongst the scholars and the worshippers – to the point that one finds a resemblance to the two nations about whom one says about the other: 'They are upon nothing.'

This is like what we find amongst the legal jurists who stick to the outward actions of the religion, and those that take to the path of tasawwuf who stick to the inward actions of the religion for each one of these negates the path of the other and claims that they are not from the People of the Religion, or they oppose the other in a way of opposing of those who do not consider the other to be part of the religion. There occurs between them enmity and hatred.

This is because Allah has ordered that the heart be purified just as He has ordered that the body be purified. Both these aspects of purification are from the religion that Allah has commanded and made obligatory. Allah said,

"Allah does not want to place you in difficulty, but He wants to purify you and to complete His Favour on you that you may be thankful." (5:6 – the verse pertaining to wudu)

"In it (the mosque) are men who love to purify themselves and Allah loves those who purify themselves." (9:108)

"Indeed Allah Loves those who turn to Him in repentance and He loves those who purify themselves." (2:222)

"Take charity from their wealth in order to purify and sanctify them." (9:103)

"They are the ones whose hearts Allah does not wish to purify." (5:41)

"Indeed the polytheists are impure and filthy" (9:28)

So we find that the concern of many of the legal jurists and the worshipper is only the purification of the body, and he goes beyond the requirement of the sharee'ah with respect to his concern and action. And he leaves what he has been commanded and recommended with respect to the purification of the heart, and he does not understand purification except in this bodily aspect. And we find that the concern of many of the sufis is the purification of the heart only, to the extent that he will go beyond the requirement of the Sharee'ah with respect to his concern and action. And he leaves what he has been commanded and recommended with respect to the purification of the body.

So the first group go to the extreme of wasting water and considering to be impure that which is not impure, and staying away from that which has not been legislated to stay away from, this despite their hearts containing different shades of jealousy, arrogance and hatred towards their brothers. In this there is a clear resemblance to the Jews.

The other group goes to the extreme of negligence, they go to great extents to safeguard the heart to the point that they consider ignorance of that which is obligatory to know – such as the evil from which it is obligatory to steer clear of – from those things that safeguard the heart (from actually desiring that evil). In this they do not differentiate between safeguarding the heart from desiring evil, and safeguarding the heart through its knowing the evil and its knowing that with which it has been commanded. Then alongside this negligence and ignorance they do not preserve themselves from the impure things and therefore establish the obligatory purification in the way of the Christians.

So enmity has occurred between these two groups due to their leaving a portion of what they have been commanded with, and due to their bagy – which is to exceed the correct bounds, either by ignoring or omitting the truth, or by enmity and oppression. Bagy sometimes occurs amongst some people, or sometimes with regards to the rights of Allah – both of these are implied. This is why He said, "out of mutual jealousy and hatred," for each group was displaying bagy to the other by not acknowledging the others right and not refraining from showing enmity to the other. Allah said,

"Nor were the People of the Book divided until the clear proof came to them." (98:4)

"Mankind was one nation and Allah sent Messengers as bringers of glad-tidings and warners. And He revealed with them the Book in truth so that they may judge amongst mankind in that which they differed. And only those to whom it was given differed concerning it after clear proofs came to them through hatred, one to another." (2:213)

"Indeed those who divide their religion into sects, you have no concern in them in the least." (6:159)

"(Always) turning in repentance to Him, and be afraid an dutiful to Him: and establish the prayers and do not be of the polytheists - of those who split up their religion and became sects, each sect rejoicing in that which is with it." (30:31-32)

This is because each party of the polytheists used to worship whatsoever god their desires dictated as Allah said, "what you call the polytheists to is hard upon them."

"O Messengers! Eat of the goodly things and do righteous deeds. Indeed I am Well-Acquainted with what you do. And Verily! This, your religion, is one religion and I am your Lord, so keep your duty to Me. But they have broken their religion into sects, each group rejoicing in what it has." (23:51-52)

So it becomes clear the way of unity is by means of gathering all of the religion, and acting upon it in its entirety – that is worshipping Allah Alone without any partners as He ordered, inwardly and outwardly.

The way to disunity is by leaving a portion of that which the servant has been commanded with, and by al-bagy.

The result of unity is: the Mercy and Pleasure of Allah, His sending salaah upon the servants, and happiness in this world and in the hereafter, and white faces (on the Day of Judgement).

The result of disunity is: the Punishment of Allah, His Curse, and black faces, and the Messenger (SAW) declaring himself free of them.

This is one of the proofs that consensus is a definitive proof, for when they unite then they are all obeying Allah in this and have Mercy showered on them. And there cannot be obedience to Allah and His Mercy by way of an action that He has not commanded, in either belief, saying or action. For if there were to be a saying or action upon which they agreed that had not been commanded by Allah, then this would not be obedience to Allah and neither would it be a means of His Mercy. Abu Bakr al-Azeez depended upon this proof in the beginning of his 'at-Tanbeeh.'

Source: 'Majmoo Fataawaa ' (1/14 -17) Translated by Abu Rumaysah

[poga]

Benefits of "Difference of Opinion
Is like MADHAD when MUMIN strife and struggle for EHSAAN