Is this statement correct: "We cooperate in what we agree upon, and we excuse one another in what we differ on"?

The questioner : ... my question?

The Shaykh : Yes, ah, yes. This is a phrase repeated by some Islamic callers whom we see as general Islamic callers—general Islam. As for the callers to Islam whose reference is the Book and the Sunnah and who follow the methodology of the righteous predecessors, we do not know of any group that performs this true calling except those who declare themselves to be from the people of hadith, or from the supporters of the Sunnah, or from the followers of the righteous predecessors. As for the other groups, they do not declare this, even if they are content to say: "We are with you upon the Book and the Sunnah." But it is a word they say that they cannot apply in its entirety; because they have not concerned themselves with studying the Shari'ah in light of the Book and the Sunnah except to a small extent. So they say: "We cooperate in what we agree upon, and we excuse one another in what we differ on." This statement—as it is said—has a place in grammar if a condition is set for it. As for the first part, there is no problem with it: "We cooperate in what we agree upon." The consideration is in the second part: "and we excuse one another in what we differ on." This second sentence is reasonable if we set a condition for it, which is: we excuse one another after fulfilling the obligation of mutual advice. . They said: "For whom, O Messenger of Allah?" He said: . So if we see ourselves differing even in the root of tawhid (the oneness of Allah), which is the testimony that there is no god but Allah, it is not permissible for us to leave the difference as it is under the claim of "we excuse one another in what we differ on." Rather, it is upon us to refer to the Book of Allah and to the Sunnah of the Messenger of Allah (peace and blessings be upon him), and to draw close to one another as much as we can. It is not possible to approve of difference, especially in what concerns 'aqidah (creed), for 'aqidah does not accept difference; unlike the issues they call secondary issues. In secondary issues, it is possible for difference to occur, and even so, mutual advice is obligatory. If they advise one another and then each of the advisors remains on his previous opinion, then here we say: "We excuse one another in what we differ on."
As for leaving the dispute and difference as it is under the claim that we must excuse one another, and then not striving to eliminate this difference as much as we can, this contradicts the verses and hadiths that command the unification of the ranks. And among the greatest things that affirm the unity of the word and the unity of the ranks is returning, as He (Glorified and Exalted is He) said: .
We know that those who say this word make difference an established law and that it is a necessity. We differ from them in this with the strongest difference, and we say: It is upon us to refer always and forever to the Book of Allah and to the Sunnah of the Messenger of Allah (peace and blessings be upon him). If some difference remains, it is not permissible for it to divide us or for the Muslims to turn away from one another. In this point especially, we have a model in the Companions of the Prophet (peace and blessings be upon him), for they used to proclaim the truth. If they found the Caliph himself differing in a ruling, they did not remain silent about it, but they would disapprove of it. However, if he persisted in his opinion, they did not rebel against him or oppose him, but they would return to walking with him. If he ordered them to fight, they would fight in the path of Allah together, even though they still remained in some state of difference.
Among the known examples of this—and the time is almost over—is that 'Umar ibn al-Khattab (may Allah be pleased with him) had forbidden the people from performing 'Umrah during Hajj, and he had a known opinion that justified him in doing so. But the other Companions differed with him in that, even though his opinion was transferred after him to the Caliph who came after him, which was 'Uthman ibn 'Affan (may Allah be pleased with him). And yet, we find 'Ali—as in "Sahih Muslim"—coming to 'Uthman ibn 'Affan and saying to him: "Why do you forbid the people from combining 'Umrah with Hajj?" He said: "Leave me alone"—he did not find an argument for him—so he said: "Leave me alone, or leave me." He said: "I will not leave you; Labbaik Allahumma bi 'Umrah wa Hajj (Here I am, O Allah, for 'Umrah and Hajj)." So he confronted him with the Sunnah that he knew from the Messenger (peace be upon him); because when 'Ali performed Hajj with the Prophet (peace and blessings be upon him) in the Farewell Pilgrimage, he was in Yemen. So naturally, the news reached him that the Prophet (peace and blessings be upon him) was preparing for Hajj to the House of Allah the Sacred. So 'Ali left Yemen as a pilgrim, and when he met the Messenger (peace and blessings be upon him) in Makkah, he said to him: . He said: "With what the Prophet (peace and blessings be upon him) declared his intention"; meaning: his Hajj was absolute; he did not say: "Labbaik Allahumma bi Hajj (Here I am, O Allah, for Hajj)," or "Labbaik Allahumma bi Hajj wa 'Umrah (Here I am, O Allah, for Hajj and 'Umrah)," or "Labbaik Allahumma bi 'Umrah (Here I am, O Allah, for 'Umrah)"; meaning: by tamattu' (combining 'Umrah and Hajj with a break between them). Rather, he said: "Labbaik Allahumma bi Hajjatan ka-Hajjati al-Nabi (Here I am, O Allah, for a Hajj like the Hajj of the Prophet)." He said: . So 'Ali (may Allah be pleased with him) knew from the Prophet (peace and blessings be upon him) that he was performing qiran (combining 'Umrah and Hajj in one ihram). So when a righteous Caliph like 'Uthman forbids combining 'Umrah with Hajj, he confronts him and differs with him and says: "Labbaik Allahumma bi 'Umrah wa Hajj." And yet, there is no enmity or hatred between them, but their ranks remain compact.
Thus, Muslims must restore that golden age.
"And all good is in following those who came before, and all evil is in the innovation of those who came after."