Part of Concepts of Ahl as-Sunnah (series completed)
· Lesson 971 of 1251
Summary of Sunni concepts | Concept (969) | There is no disagreement
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Transcript
Machine translation — may contain errors
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A summary of the concepts held by the Ahl al-Sunnah.
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Matters that allow for legitimate disagreement.
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Every issue in which the salaf allowed for disagreement,
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is a matter in which we are also permitted to disagree, just as they were.
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This takes various forms.
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Among them:
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First:
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Disagreement regarding the definition of the point of contention.
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This occurs when one of the disputing parties focuses on a specific aspect of the issue,
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different from the aspect focused on by the other.
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Or when one party labels it with a specific term,
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while the other labels it with a different term,
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yet both refer to the same underlying meaning.
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Thus, it appears that there is a disagreement,
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but upon clarifying the point of contention,
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it becomes clear that there is agreement, not disagreement.
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Such as the disagreement in the Tafsir of the "Straight Path,"
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which was interpreted as Islam,
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and interpreted as the Sunnah,
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and interpreted as the Qur'an.
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These interpretations are examples of "disagreement of diversity" (ikhtilaf al-tanawwu'),
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as they are different names for a single meaning,
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which is Islam.
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Second:
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Disagreement regarding an issue that has multiple forms,
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all of which are correct and not contradictory.
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This appears in the descriptions of certain acts of worship,
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such as the disagreement regarding the method of performing the iqamah for prayer,
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with some advocating for doubling the phrases,
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and others advocating for reciting them singly.
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For each form, an authentic proof has been narrated.
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This is similar to the disagreement regarding the various modes of Qur'anic recitation (qira'at).
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Third:
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Disagreement regarding a specific issue,
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for which a proof has been presented,
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and then the opposing party brings a counter-proof.
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After investigating the proofs,
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it becomes clear that one of the two proofs is stronger and more preponderant than the other.
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In this case, it is necessary to return to the more correct (rajih) opinion.
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Even if each party insists that their proof is the most correct,
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this is still a matter that allows for disagreement,
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and it must not be a cause for division.
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However, this does not mean adopting anomalous (shadh) opinions,
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or certain slips of scholars that contradict the evidence.
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Rather, one must offer sincere advice to the one who disagrees and guide them back to the evidence.