there is nothing wrong with it. This is the very approach of Imam Ahmad’s school: he held that when the early generations differed over an issue and there was no decisive, conclusive text, then all of those positions were permissible. For he held the statements of the Companions in great esteem and respect, and would say: If there is no decisive text that rules out one of the views, then there is latitude in the matter.

There is no doubt that the course adopted by Imam Ahmad is among the best means of uniting the Muslim community and bringing its word together. Yet some people make disagreement over an opinion in which independent reasoning is admissible a cause of division and fragmentation, to the point that one may declare his brother misguided over a matter in which he himself may be the one astray. This is among the trials that have become widespread in this age. Despite the wholesome optimism inspired by this awakening—especially among the youth—this awakening may be corrupted and may return to a deep slumber because of such disunity: whenever one of them differs with his brother on an issue of independent reasoning in which there is no conclusive text, he turns away from him, insults him, and speaks against him.

This is a trial that delights the enemies of this awakening, for they say, “We have been spared by the supplication of others: may Allah set their violence among themselves.” Thus, some people have come to hate their brother in faith more than they hate an openly sinful person—may Allah protect us. Undoubtedly, this is harmful, and students of knowledge should recognize the harm it causes all of us. Has revelation from Allah come to you telling you that your view is correct? If revelation has not come to him telling him that his view is correct, then how can he know? Perhaps his companion’s view is correct while he himself is astray. This is the reality. Today, no one receives revelation; the Quran and the sunnah are before us, and when the matter is