By Imam Murtadha Gusau
Wednesday, September 30, 2026
In the name of Allah, the Most Merciful, the Especially Merciful
All praise is due to Allah, who created humanity with diverse minds, languages, and colours.
Dear brothers and sisters! Look around you. Look at the tapestry of the Ummah. We are not a factory of identical blocks; we are a garden of different flowers. Yet, today, our hearts are bleeding. We have allowed minor differences in secondary matters (Furu’) to destroy our primary obligation (Usul): the love and unity of the brotherhood.
Allah the Almighty warns us in the noble Qur’an:
“And do not be like those who became divided and differed after the clear proofs had come to them.” [Qur’an, 3:105]
This Qur’anic verse is not a condemnation of having different perspectives based on knowledge. It is a condemnation of the arrogance, hatred, and factionalism that often follow.
When you raise your voice against your Muslim brother or sister over a matter where classical Islamic scholars disagreed, ask yourself: Am I defending the Sunnah of Prophet Muhammad (Peace be upon him), or am I defending my ego?
Remember, true victory is not in silencing your Muslim brother; it is in conquering your own pride. Let us return to the Prophetic character. Let us agree with grace, disagree with respect, and love one another for the sake of Allah Almighty.
Yunus al-Sadafi, a brilliant student, related a profound encounter with one of the greatest legal minds in Islamic history, Imam Shafi’i. They were debating a complex legal issue in the Mosque. Yunus held one view, and Imam Shafi’i held another. The debate grew passionate, heated, and intense. Neither managed to convince the other, and they left the Mosque separated by their differing views. Later that evening, Yunus heard a knock at his door. He opened it to find Imam Shafi’i standing there in the dark.
The great Imam did not come to restart the argument. He did not come with more proofs. Instead, he took Yunus by the hand, looked deeply into his eyes with warmth, and said:
“O Yunus! Can we not remain Muslim brothers, even if we do not agree on a single issue?”
Also Imam Shafi’i said:
“My opinion is correct with the possibility of error.”
Respected brothers and sisters! When the Prophet Muhammad (Peace be upon him) sent a group of companions to Banu Quraizah, he gave them a specific command:
“None of you should pray Asr except at Banu Quraizah.”
On the way, the time for Asr prayer arrived. The companions split into two groups based on how they interpreted the Prophet’s words: One group insisted on waiting until they arrived, even if the sun set, because they wanted to follow the exact wording. The other group prayed on the road, reasoning that the Prophet only meant for them to hasten their journey, not to miss the prayer time.
When they returned and informed the Prophet (Peace be upon him) of their disagreement, he did not rebuke either group. He validated both understandings because both were motivated by a sincere desire to obey him.
If the companions—the best generation—could look at the exact same words of the Prophet Muhammad (Peace be upon him) and arrive at two different conclusions, how can we expect everyone today to see the world through a single lens?
Our differences in jurisprudence, strategy, and thought are a mercy and Rahmah. They provide flexibility for different cultures, times, and human capabilities. The problem is never the difference of opinion; the problem is the sickness of the heart that turns a difference into a weapon.
My dear brothers and sisters! Let us make a pact today to heal the fractures in our Ummah: The next time you feel the urge to argue online or in the Mosque, stop. Take a breath. Ask yourself if it builds or destroys. Even when correcting someone, remember that Allah sent Prophet Musa to Fir’aun (Pharaoh)—a tyrant—and told him to speak with a “gentle word.” Your Muslim brother or sister is not worse than Fir’aun (Pharaoh), and you are not better than Prophet Musa.
Try to protect the hearts of your fellow Muslim believers. A united Ummah with diverse thoughts is infinitely stronger than a fractured Ummah pretending to be identical.
Dear brothers and sisters! Ikhtilaf in Islam means to disagree, it is a difference of opinion on Religious matters.
Disagreement (Ikhtilaf) is a divine law of creation, but division (Khilaf) is a human failure of the heart. Islam does not demand absolute uniformity in every minor opinion; rather, it demands absolute excellence in our character when we disagree. The concept of Adab al-Ikhtilaf, the ethics of disagreement is what transforms a potential conflict into a mercy, and a difference of opinion into an expansion of knowledge.
Adab al-Ikhtilaf, or the ethics of disagreement refers to the disciplined, respectful, and principled way of handling differences in legal rulings (fiqh), interpretations, and opinions without compromising Islamic brotherhood or resorting to animosity.
Ikhtilaf is a legitimate, reasoned difference of opinion based on valid textual evidence (ijtihad). Khilaf often implies unobjective, ego-driven, or divisive opposition.
The early Islamic scholars (Salaf) recognised that human intellect and access to texts are limited. They frequently stated:
“Our opinion is correct with the possibility of being wrong; the opinion of others is wrong with the possibility of being correct.”
Disagreements were accepted and tolerated only in secondary, practical matters of jurisprudence where texts allowed multiple interpretations. Core matters of creed, aqidah and definitive texts (Qati’i) left no room for divergence.
The goal of the Salaf was discovering or upholding the truth for Allah’s sake, not winning arguments, satisfying the ego, or shaming a Muslim brother.
As noted by classical authorities like Imam Shafiʿi, the Salaf and the major Imams never invalidated a person’s testimony (Shahadah), nor did they label someone as misguided merely because they followed a different, valid legal interpretation (ta’awil). Differences in an academic or legal verdict did not sever social bonds, mutual respect, or public cooperation.
When early Islamic scholars corrected a mistake or offered a differing perspective, they did so privately and gently, avoiding public humiliation or polemical attacks or Mukabarah.
Finally, Sheikh Abdullah al-Bukhari said:
“If your Muslim brother errs, sit with him and listen to his side; do not base your judgment on suspicion.”
He also said:
“Sit Down With Your Muslim Brother and Hear Him Out! Don’t Be a Coward!”
All praise is due to Allah, Lord of the worlds. May the peace, blessings and salutations of Allah be upon our noble Messenger, Muhammad, and upon his family, his Companions and his true followers.
Murtadha Muhammad Gusau is the Chief Imam of Nagazi-Uvete Jumu’ah and the late Alhaji Abdur-Rahman Okene’s Mosques, Okene, Kogi State, Nigeria. He can be reached via: gusauimam@gmail.com or +2348038289761 or +2348024192217.