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

The Shaykh : Yes, ah, yes. This is a phrase repeated by some Islamic callers whom we see as general Islamic callers, calling to a 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 this 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 degree. 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 no place in grammar unless a condition is placed upon it. As for the first part, there is no problem with it: we cooperate in what we agree upon. The consideration lies in the second part: "and we excuse one another in what we differ on". This second phrase is reasonable only if we place a condition upon it, namely: we excuse one another after fulfilling the obligatory duty of mutual advice . If we find ourselves differing even in the root of tawhid, 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 that 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 near to that as much as we can find a way. It is not possible to approve of the difference, especially in what concerns 'aqidah, for 'aqidah does not accept difference, unlike the issues they call secondary issues. In secondary issues, it is possible for a difference to occur, and even then, mutual advice is obligatory. If they advise one another and then each of the advising parties remains on his previous opinion, then here we say: "we excuse one another in what we differ on". But to leave the dispute and difference as it is under the claim that it is necessary to excuse one another, and then not strive to eliminate this difference to the extent of our ability, this contradicts the verses and hadiths that command the unification of the ranks. Among the greatest things that affirm the unity of the word and the unity of the ranks is returning, as Allah the Exalted said: . We know that those who say this word make the difference an established law and a matter that is unavoidable. We contradict them in this with the strongest contradiction, and we say that it is upon us to always and forever refer to the Book of Allah and to the Sunnah of the Messenger of Allah (peace and blessings be upon him). If something of the difference remains, it should not divide us, nor should the Muslims 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 and not say, "If we find the Caliph himself has differed in a ruling, we will remain silent about it." Rather, they would disapprove of it. But if he insisted on his opinion, they would not rise up against him or oppose him; rather, they would remain walking with him. He would order them to jihad, and they would fight in the path of Allah, all of them, even though they still had some difference. Among the known examples of this, and time is almost up, 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." 'Ali said, "I will not leave you. Labbaik Allahumma bi 'Umrah wa Hajj." He confronted him with the Sunnah he knew from the Messenger (peace and blessings be upon him). Because when 'Ali (may Allah be pleased with him) performed Hajj with the Prophet (peace and blessings be upon him) in the Farewell Pilgrimage, he was in Yemen. So naturally, 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. 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) had declared his intention, meaning his Hajj was absolute; he did not say "Labbaik Allahumma bi Hajj" or "Labbaik Allahumma bi Hajj wa 'Umrah" or "Labbaik Allahumma bi 'Umrah" (meaning tamattu'), but rather he said "Labbaik Allahumma bi Hajj" like the Hajj of the Prophet (peace and blessings be upon him). 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. So when a righteous Caliph like 'Uthman forbade combining 'Umrah with Hajj, he confronted him and differed with him, saying "Labbaik Allahumma bi 'Umrah wa Hajj." And yet, there was no discord or hatred between them; rather, their ranks remained aligned. 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"