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 Dealing With Common Disputes between Muslims

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PostSubject: Dealing With Common Disputes between Muslims   Dealing With Common Disputes between Muslims Icon_minitimeTue Oct 02, 2007 2:06 pm

Dealing With Common Disputes between Muslims

Dealing With Common

Between Muslims

Courtesy: Al-Haramain.Org

The following article is a response to the too often occuring phenomenon of
Muslims disputing between one another or unjustifiably accusing one another of
sins and deviations. This sad occurrence, that ideally should not happen
between brethren, has many causes. Sometimes the matter in question and the
actions taken by one party or another can reach the level of sheer enmity and
has lead to major rifts and caused great confusion among Muslims and those who
should be assisting one another in righteousness and piety are instead at each
others throats! Please take note of the actual examples and practical measures
brought forth by the author and may Allah protect us from the regrettable
situations described and help us to overcome them in the event of their
occurrence, ameen. A close look is being taken in the situation where a Muslim
accuses another of not respecting the great scholars of Islam. - Ed.

How Should
Muslims Treat Differing Opinions Among the Major Scholars of Ahlus-Sunnah?

We as Muslims
are obligated to follow what we think and feel is correct, based upon the
evidences of the Qur'aan and Sunnah. It doesn't mean that we show disrespect
for any scholars or curse them if we do not agree with every single opinion of
theirs. It is not allowed for the student of knowledge to do blind taqleed
(blind and unquestioned following) in matters that he can research and see the
evidences of both sides. One should however be qualified - in general in basic
matters of the Islamic sciences - to read what the scholars say about an
issue, and then do ijtihaad based on what they said and choose an opinion
amongst their opinions. This is basically the ijtihaad that a student of
knowledge is capable of.

Never should
such a student willingly or intentionally speak in a derogatory manner about
any great scholar, or try to denigrate his status. A student of knowledge
should express nothing but love and respect for the 'ulamaa. It is important
that we take from ALL the major scholars in our times, such as Sh. Ibn Baaz,
Sh. Al-Albaani, and Sh. Ibn Uthaymeen (may Allah have mercy upon their souls)
etc, and that we do not let differences of fiqh - or other differences - that
exist between these scholars become differences amongst our hearts, and cause
us to look down upon one another. If someone wishes to follows one particular
opinion from one scholar, then that is fine, but let him not consider someone
who opposes this particular opinion to be a deviant, especially when the major
scholars themselves do not do so. How many points did Sh. Al-Albani and Sh.
Ibn Baaz (rahimahumallah) differ in, yet did any of these points cause one of
them to look down upon the other and consider him to be weak or deviated? No.
Rather, there was nothing but love and respect between these two great
scholars of the da'wah as-salafiyyah (the call to the way of the pious
previous generations of the Muslims), and we should all learn from them in

What To Do
In The Face Of Accusations

It is
important that when we hear something about someone, we check it and verify
that it is true, in accordance with the statement of Allaah, "If a
faasiq comes to you, then confirm (what he says)..."
Likewise, when a wife came to the Prophet (sallallaahu 'alaihi wa sallam) and
complained that her husband did not pray Fajr, and beat her when she prayed,
and forced her to break her fast, the Prophet (sallallaahu 'alaihi wa sallam)
called him and confirmed what she said. When the husband explained these three
points (which outwardly appear to be major sins, if not bordering on kufr) to
the Prophet (sallallaahu 'alaihi wa sallam), the Prophet (sallallaahu 'alaihi
wa sallam) agreed with him and excused him. (Al-Bukhaari)

Also, when
Abdullaah ibn Amr ibn al-Aas (radiallahu 'anhumaa) said, "I will fast every
day as long as I live, and pray every night as long as I live" and this news
reached the Prophet (sallallaahu 'alaihi wa sallam), he called for him, and
asked him, "Did you say this and this?" And he replied, "Yes, may my mother
and father be your ransom...(the hadeeth continues...)" (Al-Bukhaari) The
point is that it is imperative that the Muslim not believe everything he
hears, especially when it involves the honor, or even greater - the aqeedah
and manhaj - of his brother Muslim. The Prophet (sallallahu 'alaihi wa sallam)
said, "It is sufficient for a person to be a liar if he spreads everything
he hears."

It is also
important that, after he has confirmed whether something is true or not, he
find out WHY that person did or said what he did. This is proven in the
hadeeth of Haatib ibn Abee Balta'ah (radiallaahu 'anhu), who sent a letter to
the Mushrikeen warning them that the Prophet (sallallaahu 'alaihi wa sallam)
planned to attack them. Outwardly, this is clear and open treachery; the
penalty for this should be immediate death! Yet, when the Prophet (sallallaahu
'alaihi wa sallam) called him, he asked him, "Why did you do what you did!"
When Haatib explained why, the Prophet (sallallaahu 'alaihi wa sallam) said,
"You have spoken the truth! No one should say anything except good about
(Al-Bukhaari) So, if a brother gives you a valid excuse for doing
what he did, you should accept it from him.

Important Rule To Apply When Making Judgements

I would like
to bring to your attention one simple rule from the sciences of jarh wa tadeel
(declaring someone to be weak or strong in narrating hadeeth; and by
extension, in his aqeedah or manhaj). Al-Haafidh Adh-Dhahabi said, "Most of
what is narrated from contemporaries about one another [i.e., people from the
same place and level] deserves to be rejected and thrown away, nor should it
be narrated, nor should it be taken into account as defamation (against him).
Rather, the person should be treated fairly and justly." Likewise, Al-Haafidh
Ibn Hajr said, "A lot of times, there occurs between contemporaries
differences (amongst themselves),in all such cases, it is important that
we be cautious and consider (all of these factors)." Basically, the general
rule is that if two people do not get along with each other, and there is a
strong reason to believe that it is based on something personal between them
(for example, they are in the same city and have relatively same status), then
in this case, if other people do not agree with his verdict, it is not allowed
to take from him in this.

The examples
of this are many: Imaam Al-Bukhaari and Imam Adh-Dhuhali, both Imaams of Ahl
as-Sunnah, fell into great differences, so much so that Adh-Dhuhali was the
cause of Al-Bukhaari getting kicked out of his city. He declared Al-Bukhaari
to be a deviant mubtadi' (innovator) in his 'aqeedah! Yet, we do not take this
ruling from him, and consider both of these people to be great scholars in
their particular fields. Likewise, there occurred some harsh words between
Imam Yahya ibn Ma'een and Imaam Ash-Shafi'ee, but we do not take sides between
these two great scholars, and ignore what each of them had to say about the
other. In another example, there occurred a lot of friction between Imaam
Maalik and Muhammad ibn Ishaaq (the most famous author of the seerah), to such
an extent that Imaam Maalik - keep in mind who he is in knowledge and status -
declared Ibn Ishaaq to be a Dajjaal amongst the Dajjaals!!! However, we do not
take this particular ruling from him, since there is a strong possibility that
Shaytaan caused some rift between them, and we find that the other scholars
did not agree with Imaam Maalik in this case. In yet another example, the
differences between Aboo Nu`aym and Ibn Mandah - both of whom are famous
authors and scholars amongst the scholars of Ahlus-Sunnah - reached such a
level that it almost broke out into a physical fight! Yet, once again, it is
not proper that we quote this incident as a means to show disrespect to any
one of these two figures.

In all of
these instances, we do not take the statements of these Imaams concerning
their contemporaries for two simple reasons:

1) We find
that those who knew them better did not agree with these rulings

2) There is a
strong possibility that Shaytaan caused some type of personal friction and
problem between them, so we leave these words between them.

This does not
lessen the status of the Imaam that we did not take from; rather, it proves
that they are only human!

An Evil

There have
been instances where one person sets out to cast blame upon another among the
people. At the same time, instead of approaching the one with who he has a
dispute or contention with in a brotherly fashion to deal with the matter,
such a person outwardly maintains a 'friendly' disposition, giving salaams to
the one he really has a problem with, talking with him, etc. apparently
ignoring the very wrong that he accuses the person of! He never once at an
early stage (when things could likely be solved), comes and gives advice
directly to the other person, or cautions about the supposed deviancies etc.
However, what needs to be done, is that he immediately contact this person and
try to give him naseehah (advice) in a polite manner (this is the general
rule; the only time naseehah should be given in public is if the person is
spreading incorrect ideas in public). If he ignores going to the person, and
instead starts backbiting about him, then in such circumstances the Shaytaan
causes a rift between the two. The one may stop giving salaams to the other
and even start spreading that the other is a deviant. It may even go to the
extent that he or she goes to colleagues of the other, calls up his or her
acquaintances and spreads lies amongst people that the other hardly knows.
Another surprising thing is that when a person will NEVER ONCE warn the
closest of the other's friends about these supposed deviances. Instead, they
only go to people that do not know one other well.

If you
believe a person to be a deviant, then the first people that you should
approach are his close friends and relatives, so that they may be able to
address and correct the situation or not be taken in by him. Surely one should
never go to anyone with such a serious charge without clear cut and
indisputable evidence to substantiate it.

To conclude,
we live in a time of fitnah. One does not like to bring up these points, nor
wish to talk about differences. Each and every one of us needs to be spending
his time in a much more wiser and useful manner than defending themselves from
dispute. Speech made to show the shortcomings of another causes nothing but
hardness of the heart, and no one benefits more than Shaytaan when he sees the
Muslims who agree on the correct beliefs and way according to the Sunnah and
the pious predecessors (as-Salaf) themselves - especially the students of
knowledge - attack and defame each other.

It was our
hope that inshaa Allaah we could say a word to help prevent and stop the
fitnah of false accusation and blaming one another and not allow Muslims to
waste their time in such matters any more. Lastly, one should not necessarily
consider the person that spreads rumors about him to be a deviant; rather, one
should pray that Allaah guides him and removes whatever is in his heart
against his brother or sister. Often such a person may have great potential
for dda'wah

We sincerely
pray that we will be amongst those concerning whom Allaah says of in the
Qur'aan: "And We (will) remove whatever is in their hearts of hatred
(for each other); (they will be like) brothers, upon couches, reclining and
facing each other."

Wa Aakhira
da'waana anil hamdulillaahi Rabbil aalameen

The author
is a student at the Islamic University of Madinah

There is no worthy of worship exept ALLAH and Mohammed is his messenger
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